in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein Explicatiō proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. ◠Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
For I am the Lord your God And Pâ—al â—0 7 Heare ô my people c. For I am God euen thy God Finally Ps 95.6.7 Come let vs worship and fall downe and kneele before the Lord our maker For he is our God and we are the people of his pasture c. But proceed to some other duties belonging to the same comfort Question Which may they be Answere From this comfort the grace of faith striueth against naturall infidelitie and distrust or doubting of the goodnes and mâ—rcy of God It renounceth all selfe-trust and trust in any creature It abandoneth all selfe loue and vaine glory yea and all inordinate loue of any creature which would hinder or impaire our loue toward our God And on the contrarie It delighteth it selfe in the knowledge of God laboureth after the own growth and increase It maketh euery true beleeuer willing and ready boldly to professe his faith yea euen before the aduersaries thereof to the glory of God though if need so require it be to the perill and â—â—sse of their life Finally the faith of euery true beleeuer worketh by loue and is to the power of euery one of them beneficiall and helpfull to euery Christian brother and sister as they themselues finde all succour and helpe from God Explication and proofe Thâ—t tâ—â— fâ—tâ—â—s at warre with infidelitie it may be prooued from the praier of â—â—e man in the Gospell Lord saith he I beleeue helpe my vnbeliefe Mark â—â—â— And by the prâ—â—er â—f the more choise Disciples of our Sauiour Christ Lâ—â—e 17.5 Lord increase our faith Read also Psal 42 and Psal 43. Dauid was in earnâ—st comâ—â—te against his temptations of vnbeliefe That it renounceth all selfe-trust read â— Cor. 1 9. Likewise all trust in creatures as the practise of the seruants of God euidently sheweth as Psal 25. 1 and 31 1. and eueâ—y where That faith striueth against sâ—lf-loue read Galla. 5. verse 6. and against vaine glory as against a deadly enemie to the truâ— faith Iohn 5.44 For how can ye beleeue saith our Sauiour Christ speaking to the ambitious Pharisies who receiue honour one of an other and doe not seeke the honour which commeth of God alone It sâ—r uâ—â—h also against all inoâ—dinate loue of the creature because it cannot stand with the loue of the father 1. Iohn 2.15 That faith delighteth in the knowledge of God and seeketh after the own increase the praier of the Apostles before alledged may confirme as also the excellent estimation which they haue hereof aboue all things of this world Philip. 3 7. â— Read also 1 Cor. 1â— â—4 and Isai 43 10. That it is ready to professe and vtter it selfe to the glory of God it may be considered from the precept of the Apostle Peter in this behalfe 1. Ep 3 14 15 16 and ch 4 16 19. And the same is plâ—ntifully confirmed by the practise of thousands and ten tâ—â—â—sands of hoâ—y Martyres who haue not regarded their liues to that endeâ—â—ead also 2. Cor. 4 13 c. Finally touching that loue which euery true beleeuer beareth to hiâ— Christian brethren as a fruit of their faith and loue to God read Iames 1.14 15 c. And ch 1 27. Read also 1 Iohn 4 7 8 20 21 and chap. â— 1 These are the first sort of duties Question NOw in the second place which are the duties belonging to the comfort of this that the Lord our God is eternall euerlasting and most holy Answere It is the dutie of faith from that comfort which the eternall euerlasting and most holy beeing of God yeeldeth vnto it to acknowledge an infiniâ—e difference and inequalitie betwixt him and all other yea euen the most excellent of his creatures whether men or Angels who as they haue their beginning of God so they are either mortall as men here in this world or else they haue their immortalitie onely from him as Angels from their first creation and as the faithfull shall haue it in the kingdome of heauen And further also seeing we and all things else receiue our beeings and life all that we haue from God faith doth likewise acknowledge that it is the bounden dutie of all mankind whom hee hath indued with reason and vnderstanding both to imploy themselues and also to vse all things whatsoeuer they doe through his goodnes inioy so as hee may haue the whole honour and glory thereof Moreouer faith looking for immortalitie from the eternall and immortall God prouoketh euery true beleeuer the more seriously to follow after peace and holines without which none shall see God as the Apostle teacheth vs. Heb. 12 14. Finally faith looking for immortalitie endureth with patience al the afflictions of this life accounting the greatest of them and those also of longest continuance to be but eight and momentary in comparison of that most excellent and eternall waight of glory the which it doth comfortably looke and wait for Explication anâ— proofe It is vndoubtedly true according to that profession which the Apostle Paul maketh in the name of other as wel as of himself 2. cor 4.17 18. And Heb 10.34 And therefore much lesse will true beleeuers sell their birth-right as profane Esaue did preferring the transitorie things of this life to euerlasting happines as it followeth recorded in the same Chap. Read also Leuit 11 44 and ch 19 2 ch 20 7 8. 1. Thes 4 3. 1. Pet. 1 15 16. Read also Mal. 2 11. where is set down an earnest reproofe of the Iewes for that they profaned the holines of the Lord which they ought to haue loued and reuerenced And thâ—t all whosoeuer haue reason and vnderstancing by the gracious gift of God ought to imploy themselues with their vnderstanding memories c. and vse all things else to the honour and glory of God it may be euidâ—nt from that conclusion of the holy Apostle Rom. 11 36. insomuch as of him to wit as from the author and through him as the disposer and gouernor and for him that is for his glory are all things For this is the end scope of all Therefore it is most meet that the Lord our God should be glorified in and aboue all as faith doth iustly and dutifully acknowledge And in this respect iâ— is that the Church of God is so often exhorted and that it doth also so often praise God in his glorious name Iehouah and in his name Iah vsed in the same sence as we read Ex. 15 3. Ps 68 4. in the titles of many Psalms at the end of this word Halleluiah praise yee the Lord. Read also Isay 26.4 wherâ— this eternitie of the Lord God expressed in the names Iah Hallelujah Praise ye the Lâ—rd and Iehouah is noted for the ground of faith Finally that we may end with the proofe of that which was first mentioned in the answer read Ps 102.23 He abated my strength in the way and shortened my dayes And I said
the Sonnes sake according as the holie Ghost both from the Father and the Sonne beareth a most effectuall witnesse to our soules and spirites And this is vnto vs as the face of God most comfortablie shining vpon vs. To this ende also let vs diligently obserue that God is not called a Father only in way of comparison to signifie his loue toward vs as tender and deare as the loue of a naturall Father here on earth toward his naturall childe But hee is a heauenlie Father in respect of his eternall Sonne most naturallie and in all perfection of truth And accordingly the Sonne of God is the naturall and onely Sonne of the Father And the holy Ghost likewise is naturallie and in all perfection of truth and substance the Spirit of them both farre aboue and beyond all that wee or any Angell of heauen can throughlie conceiue So then whatsoeuer similitude wee doe alledge one way or other to expresse this singular and pierelesse Mysterie wee must of necessitie acknowledge that there is in the things themselues an infinite dissimilitude also so that the similitude can but onely in some respecte shadowe out that which the holie Ghost alone must cause vs to vnderstand so farre as it is meet for vs to vnderstand euen farre aboue that which any similitude of it selfe can teach vs. If wee might beholde in any outward representation the nature of God whether should we rather cast our eyes then vpon the sweet face of the Sonne of God INCARNATE in whom GOD hath reuealed his glorie as it were with open face as wee read 2. Cor 3.18 And yet as experience hath shewed the naturall face or outward Person of our Sauiour Christ if we may so speake could not suffice to the manifesting heereof no not to those who were daylie conuersant with him For manie looked vpon him bodilie while hee was here on earth who by that outward viewe knewe God neuer the more spirituallie It was his holie Doctrine and his most gratious and Diuine workes and his excellent vertues which caused the face glorie of God to shine forth from him vnto those onelie who had the eyes of their mindes opened so to behold him And this was that which mooued the Apostle Paul to say Hence forth know wee no man after the fleshe yea though wee had knowen Christ after the flesh yet now hence forth know we him no more And much rather would the Apostle refuse to knowe Christ and the holie Trinitie by anie bodilie and deade pictures or images of them by Crucifixe or any other way And as for similitudes borowed from any spirituall thing the soule of man made in the image of God may seeme of all other things that wee haue occasion to be best acquainted withall to be most like in that it beeing a spirituall substance is onely one though it haue diuerse distinct properties vnderstanding and reason memorie will and affection yet how infinite oddes there is it is easie to vnderstand For the soule of man though it be spirituall and immortall yet it is a created substance And the qualities thereof are created qualities in the soule and not the soule it selfe either anie one or all of them together What then Wee must of necessitie content our selues and our soules so to knowe both the nature of God and the Persons of the Godhead perfitlie distinct in the same that wee may as the truth it selfe requireth acknowledge that in the full perfection of it the Diuine nature is infinitelie aboue the weake capacitie or vnderstanding eyther of vs or of anie other creature Wherefore wee most humblie and thankfullie acknowledging the vnspeakable mercie of God for that measure of the reuelation of this most high incōprehensible Mysterie which it hath pleased him to reueale vnto vs in his holie Scriptures and holding our selues fast and Religiouslie to them Let vs in like humble manner beseeche our most good and gratious God to vouchsafe to giue vs of his grace that wee soberlie captiuating all similitudes yea and reason it selfe to the obedience of Faith whose nature is to beleeue that which is aboue all naturall sense and reason whatsoeuer hath witnesse and warrant from the word of God let vs I say as on the one hand cast away all ignorance and neglect of due search after the due knowledge hereof so on the other hande let vs in like manner beware of all presumptuous and vaine curiositie lest preassing too farre wee be confounded and ouerwhelmed of the brightnesse and glorie of it For like as our bodilie eyes are not able to looke directlie vpon the seate or as it were centre of brightnesse which is in the Sunne no more nay much lesse are wee able with the eyes of our mindes to behold the infinite brightnesse and most glorious Maiestie of the Lorde God the Father of all Light as hee is in himselfe whether wee looke to the vnitie of his Diuine nature or to the distinction of the Persons in the same According as it is said No man can so see God and liue Exod◠33.20 1. Timoth 6.16 Read also Genes 16.23 Trem interpret And Iudges chap 13.22 where it is recorded that the Parents of Samson were afraide they should die as if they had seene God aboue that had bene meete for sinfull creatures to see him God who set bownds for the people which they might not passe toward the mountaine at the giuing of the law Exod 19.12.13 Neither would haue the arke of the Testimonie commonlie looked vpon vncouered Numb 4. verse 5. c. 20. and 1. Sam 6.19 The same our God no doubt cannot like that anie should vnreuerendlie prye into this most holie secreat concerning his owne Maiestie and Diuine nature with a minde to see further into it then it hath pleased himselfe to reueale the same Wee may most iustlie saye of this knowledge of the Diuine nature of God and of the manner or order of the Beeing thereof as touching the Existence of them internallie or ad intra as the learned speake to witte how the Father is of himselfe and of no other eternally without all beginng the Sonne eternallie begotten of the Father before all time and the holie Ghost proceeding from them both and yet neuerthelesse beeing alwaies Essentiallie present in and with them both wee may I say iustlie determine of this knowledge according to that wee read Psal 139.6 It is too wonderfull for vs it is so high that wee cannot attaine vnto it Wee knowe not the way of the winde or as some translate of the Spirit to witte how it commeth into man nor howe the bones doe growe in the wombe of her that is with childe Eccles 11.5 nor how the soule of man dead through sinne is againe regenerated and renewed within him Iohn 3.7 much lesse can wee vnderstand what the eternall generation of the Sonne of God or the eternall proceeding of the holy Ghost do meane Neuerthelesse as touching the manner of the working
2. Sam 7.23 Read also Isai 6.8 and chapt 54.5 Thus the distinction of Persons may be proued partly by the vsuall phrase or form of speach in the holy language And partly it may be prooued by such testimonies as doe in our owne translation make more expresse mention of the Persons as Psalm 33.6 By the worde of the Lorde were the heauens made and all the hoste of them by the breath of his mouth That is as Iunius interpreteth Pater in filio per spiritum The father in the sonne by the spirit And Isai 63.9.10 In all their troubles hee was troubled and the Angell of his presence saued them in his loue and in his mercie he redeemed them and hee did beare and carie them alwaies continually But they rebelled and vexed his holy Spirit c. Haec tota narratio vt idem Interpres est in primis euidens si qua in vetere Testamento ad confirmandum doctrinam Christianam de vno Deo tribus Personis This whole narration as saith the same Interpreter is as euident as any in the olde Testament to proue the Christian doctrine concerning one GOD and three Persons Likewise Hagg 2.5.6 Yet nowe be of good courag◠ô Zerubbabel c. for I am with you saith the Lord of Hostes. According to the word that I couenanted with you when ye came out of Egipt so my spirit shall remaine among you feare ye not Est hic locus de sancta Trinitate euidentissimus This place say Trem and Iunius is a most euident place concerning the holy Trinitie But it will peraduenture be obiected of some that in none of these places no nor in that of the Apostle Iohn where hee saieth There are three which beare witnesse in heauen there is any mention of the word Person Question What other testimonie or ground of holy Scripture haue you that wee may safely and boldly assure our selues to beleeue that these three are and may be called by the name of three Persons Answere In the first Chapter of the Epistle to the Hebrues verse 3 the Apostle saith of our Sauiour Christ the Sonne of God that he is the brightnes of the glory and the ingrauen forme of the Person of the Father Wherefore seeing the Father is a person in a respect or relation to the Sonne so is the Sonne in a like respect or relation to the Father and consequently also the holy Ghost is a person in a like respect and relation to them both Explicatiō proofe There is in deede the same reason of all three persons mutually which is of any one to either of the other And touching the Sonne of whom it is said that he is the ingrauen forme of the person of the Father the Sonne himselfe our Lord Iesus Christ saith in this respect that he which knoweth the Sonne knoweth also the Father Iohn ch 14.7 c. If ye had knowne me saith our Sauiour Christ ye should haue knowne the Father also c. I am in the Father and the Father is in me c. Read also chap. 8.19 Onely it must be confessed that the Apostle in the place of the Epistle to the Hebrues vseth the word Hypostasis the which word for word is a Subsistence but assuredly hee vseth it altogether in the same sence as wee commonly vse the word person as it is rightly translated according to the vse of all true Christian Churches For these words Hyphistamenon Hypostasis Prosopon with the Christian Grecians are the same in common interpretation with our English word Person as it is vsed of vs from the Latine word Persona in such sence as it is applied of all Latine Diuines to the opening of this mysterie Of this therefore for this present enough Shew now likewise what ground you haue that the Persons in the Deitie are to be distinguished not onely in the relation of words but also really as we may say and in respect of the order of the Beeing of the diuine nature it selfe Answere What proofe haue you for this Question At the baptisme of the Sonne of God our Lord Iesus Christ Math. chap. 3. verses 16.17 God the Father did actually make it most cleare in that by audible voice from heauen he pronounceth of the Sonne then vpon earth in the nature of man This is my beloued Sonne in whom I am well pleased And the holy Ghost in the likenes of a Doue descended and lighted vpon our Sauiour Christ the sonne of God at the very same time This is a liuely proofe and declaration of it in very deede Question But what ground haue you that the Persons are to be distinguished in such manner as was before affirmed by generation and by beeing begotten and by proceeding In the 14. verse of the first Chapter of the Gospell according to Iohn our Sauiour Christ the Sonne of God Answere is called the onely begotten Sonne of the Father full of grace and truth And chap. 3. verse 16. God so loued the world that he hath giuen his onely begotten Sonne c. And Heb. chap. 1 verse 5 6. Vnto which of the Angels said he that is God the Father at any time Thou art my Sonne this day begat I thee And againe I will be his Father and he shall be my Sonne And againe When hee bringeth his first begotten Sonne into the world he saith And let all the Angels of God worship him Explication and proofe Heere it is plaine that the Father hath begot and that the Sonne is the onely begotten of the Father The which generating or begetting that it was eternall and before all beginning we read Prou. 8 22. c. The Lord saith wisedome euen the eternall wisedome of God the euerliuing Sonne of the Father he hath possessed me in the beginning of his way I was before his works of old I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten c. And must it not needes be that the Sonne of God is begotten in speciall manner that is after a most diuine manner seeing it cannot agree to the Angels of God though they be the chiefe of all his creatures Neither is it against the eternitie of this generating and begetting of the Sonne of God that he saith This day begat I thee For these words concerne onely the manifestation of the Sonne of God in the nature of man either typicallie in King Dauid who was a figure of him or properly by his owne appearance in the flesh in the due time and season thereof But the former words Thou art my Sonne as they are referred to our Sauiour Christ they are spoken of the eternitie of the Sonne of God before all worlds according to the witnesse of the Sonne of God himselfe Iohn 17.24 Father thou louedst me before the foundation of the world No◠shew likewise some testimonie for proofe of the eternall proceeding of the holy Ghost Question Where may that
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
c. Ier 10.12 13. and Mat 6 26. Your heauenly Father feedeth the fowles of heauen saith our Sauiour Christ And ch 10.29 A Sparrow falleth not on the ground without your Father And as it followeth in the next verse of the same ch he giueth to vnderstand that the Father hath a speciall regard of his adopted children through his owne Son our Lord Iesus Christ For our Sauiour himselfe saith the haires of their head are numbred This speciall prouidence of God the Father toward his Church you also mentioned a little before Question Now what doe ye beleeue in this respect to the more full clearing of this Article of our faith in the first person of the holy Trinitie God the Father Answere I doe in this respect according to the last acception of the word Father furthermore vndoubtedly beleeue that God the Father of his most free grace and in most tender pittie and compassion according to his diuine counsell purpose and predestination euen before the foundation of the world was laid hath in his beloued Sonne chosen and adopted vs and all the elect people to be his children through the sanctification of the holy Ghost to the end that we truly knowing trusting in the same his grace should obtaine the glory of our Lord Ie Ch yea that eueÌ„ in this life also we should enioy a special fruite of the fatherly prouidence of our most good gracious God aboue al the childreÌ„ of this world Explication and proofe You may safely and with good assurance beleeue this also according to the testimony of the Apostle Paul as we read 2. Thes 2 13 14. and in many other places For one the same though it may be in some differing measure is the happie glorious estate of al true beleeuing ChristiaÌ„s in the kingdome of heauen Read also Ps 4 6 Ps 31.19 20 46 7 8 9. But of al these points which you haue answered for the clearing of this article insomuch as they are all of them matters of great importance let vs trusting in the grace of God The Promise set our minds to inquire more particularly into the grounds and doctrine of them by a more large discourse to the more plentiful inriching of this part of the Treasurie of our faith First concerning this that God is our Father Secondly concerning his almightie power Thirdly concerning his creation and the seuerall workes thereof And fourthly concerning his fatherly prouidence both generally ouer all the workes of creation and also more specially toward his Church in the election câ—lling gathering together and preseruation thereof Question FIâ—â—â— therefore what promise haue you in the holy Scriptures that God is mind 〈◊〉 to be a Father vnto vs For that God is a Father that is to say the first person in the most holy Trinity we haue seene the ground proofe of it already Now what ground haue you I say for the promise Answere In thâ— 2. Epistle to the Cor. chap. 6. The Apostle alledgeth the Prophesies of the old Testament concerning vs the Gentiles in this behalfe Question Which are those Prophesies Answer In the 16 verse of that chapter the Apostle hath these words God hath said I wil dwel among them and walke there and I will be their God and they shall be my people And verse 17. I will receiue you And verse 18. I will be a Father vnto you and you shall be my sonnes and daughters saith the Lord almightie ExplicatioÌ„ proofe These Prophesies the which as the same Apostle calleth them in the beginning of the next Chapter are so many promises they are diligently to be marked and to be surely laide holde vpon and apprehended of vs because if God were onely a father in respect of his natural and onely begotten Sonne and not also for the Sons sake a Father to vs by the couenant of grace and adoption we could not possibly beleeue in God to our comfort For by our Apostacie in Adam wee are wholly fallen from God not onely from the Father but also from the Sonne of God simply considered in the Deitie of his person and from the holy Ghost also the onely Spirit of them both Yea we are so fallen that we cannot possibly by any meanes be raised vp and restored againe but by the free grace of the Father through the mediation of the Son taking our nature and in the same by his redeeming iustifying sanctifying of vs vnto himselfe by the holy Ghost And for this cause it is that our Lord Iesus Christ of his tâ—nder loue is so earnest to assure vs in his holy Gospell that God is our Father For so hee speaketh oftentimes of him before his death teaching vs to pray to him as being our heauenly Father and after his resurrection also saying I goe vp to my Father and your Father c. Iohn chap. 20.17 Such therefore and so worthie and necessarie is the obseruation and faith of this most comfortable promise of God that he will be a Father vnto vs reconciled in and by his sonne our Lord Iesus Christ Question NOw let vs come to the comforts themselues such as belong to this article of our faith Which are they Answere First insomuch as God vouchsafeth to be a Father vnto vs his loue toward vs must needes be more pure and tender in that he is of a most holy and mercifull nature and infinitely more constant also in his loue in so much as hee is most faithfull then can be the loue of any the most louing and tender naturall Parents to their most deare and naturall children Secondly the comfort of this that God is our Father is very great in that according to the exceeding greatnes of his loue infinitely aboue the loue of all naturall parents so are his gifts and and benefites to his children infinitely aboue theirs both in number measure weight and value ExplicatioÌ„ proofe It is very true And therefore it is that the Lord saith thus by his Prophet Isaiah ch 49 1â—.16 Though a woman should forget her child not haue compassion of the sonne of her wombe yet would not I forget thee Behold saith the Lord I haue grauen thee vpon the palme of my hands thy walls are euer in my sight And chap. 63.16 Doubtlesse thou art our Father The Comforts Though Abraham would not know vs nor Israell acknowledge vs to wit to be kindely children to them insomuch as wee haue not walked in their straight steps nor done their good workes but haue committed much wickednes c. Yet O Lord saith the holy Prophet in the name of all the faithfull repenting them of their sinnes thou art our Father and our Redeemer Thy name is for euer God loueth all his creatures euen for that they aâ—e â—is creatures and specially mankinde From hence doth Iob make it a part of his pleâ—ding with God chap. 10.8 c. Thine hands haue made me and fashioned me whoâ—e
round about and wilt thou destroy mee Remember I pray thee that thou hast made mee as the clay and wilt thou bring me into dust againe c. And chap. 14. verse 15. Thou â—onest the worke of thine owne hands In which respect also God expresseth the greaâ—nes of the prouocation of the wicked in that hee is caused by the grieuousnes of their sinnes as it were to forget them to be his creatures As Isaiah chap. 27.11 Therefore saith the Prophet hee that made them will not haue compassion on them and hee that formed them will haue no mercie on them But the loue which God beareth toward all men in respect of Creation is little in comparison of that loue wherewith he loueth his elect children in respect of their redemption Whence it is that Iob of whom wee made mention before doth afterward principally comfort himselfe in respect of this loue of God saying as wee reade chap. 19.25 O that my wordes were now written O that they were written euen in a booke and grauen with an Iron penne Lead or in Stone for euer For I am sure that my Redeemer liueth c. This singular and matchlesse comfort doth our Sauiour Christ most liuely lay forth in the parable of the prodigall Sonne Luke chap. 1â— For when all comforts failed the most vnthrifâ—ie and riotous spend-all Yet this comfort stoode him in good stead I will rise saith hee and goe to my Father and say vnto him Father I haue sinned against heauen and before thee And I am no more worthie to bee called thy Sonne make mee as one of thy hyred seruants So hee arose saith our Sauiour Christ and came to his Father and when hee was yet a great way off his Father saw him and had compassion and ranne and fell on his necke and kissed him c. So that well may it be saide as a most learned Interpreter hath written That * Quicquid beneuoleÌ„tiae amoris studij curae officij inter homines â—â—â—eniri potest longe inferius est paterna Dei miâ—â—recordia qua suos complectitur c. whatsoeuer good will loue studie care and dutie may bee found among men it is farre inferiour to that fatherly pittie wherewith God imbraceth those that be his And againe * Vnde sequitur perperam a nobis estimari Dei gratiaÌ„ nisi omnes carnis sensus fiaci nostra superet Centies enim coÌ„tinget eueriâ— natura orainem â—otius qui vt Deus suâ—â—â—esâ— Albeit earthly parents are naturallie inclined to succour those that are borne and bred of them Yet when all pittie shall faile in the world God will doe the part both of a Father and also of a Mother to all that beleeue in him Wherevpon it followeth as hee further addeth that wee shall make too l ght account of the fauour of God vnlesse our faith doe sâ—rmount all that wee can conceiue by our carnall and fleshly wisedome For bee it saith hee that the course of nature be an hundreth times peruerted yeâ— God will neuer faiâ—e â—hose that be his Caluin Commentar in Psal 27.19 Secondly concerning the exceeding effects of Gods most bounteous and fatherly loue it is of it selfe most cleare that they are infinitely aboue all gifts and benefits which naturall Parents can bestowe vpon their children The very mention of the benefits will shew it to be so Yea when naturall Parents cannot helpe at all God remaineth a sure defence according as the Prophet Dauid saith in the Psal euen now alledged Though my Father and my Mother do forsake me â—o wit as being vnable to relieue me yet the Lord wil gather me vp c. But which Question I pray you are these so exceeding gifts benefits of God which be as fruites and effects of his most fatherly loue toward his children First that hee by the grace of his adoption in taking vs to bee his children doth therewithall make vs heires annexed with his owne onely Sonne our Lord Iesus Christ Answere of a â—ike excellent Patrimonie that is of eternall happinesse and glorie in the heauens with him Secondly that he will indue and furnish vs with all spirituall giftes and graces necessarie and meete to accompanie the same our euerlasting happinesse and saluation Thirdly that he will suffer vs to want nothing which hee knoweth shall be necessarie and good for vs here in this transitorie life Fourthly that whereas wee cannot in this our fraile life liue so well as wee gladly would much lesse so wel as in most bounden dutie we ought he will most tenderly beare with our infirmities so long as we are vnfainedly desirous with a child like affection to serue and obey him Fiftly that whensoeuer he seeth it meete to correct and chastise vs hee wil not doe it but of the same his most tender and fatherly loue and not otherwise So that neither in the greatnes of the measure or in the length of the continuance of the correction will he proceede any further then he will dispose of it to our best good Finally that he wil most gratiously heare vs in all our holy complaints and prayers which we haue at any time neede to make vnto him and especially in the times of our greatest distresses ExplicatioÌ„ proofe Touching the first branch of this Answere call heere againe to minde Iohn 1 1â— and Rom. 8.15.16.17 Ye haue not receiued the Spirit of bondage to feare againe but ye haue receiued the Spirit of adoption whereby we crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him c. Most sweet comfortable to this purpose is that preceptorie exhortation of the Apostle Iohn 1 Epist chap. 3. verses 1.2 Behold what loue the Father hath shewed on vs to wit as a gift of free grace and fauour for so is the speech of the Apostle Behold what loue the Father hath giuen vnto vs that we should be called the children of God c. Dearely beloued wee are now the children of God but it doth not appeare what we shall be c. The Apostle giueth to vnderstand that the gift and preferment is greater then can be conceiued of vs till we shall haue the actuall fruition of it Thus then whereas it is the property of euery good and kinde Father as a learned Teacher obserueth First to desire that his sonne might be like him in graces and vertues secondly that he may leaue him some patrimonie Pet. Mart. in Symb. to be as a comfort and countenance vnto him c. So yea infinitely much more doth our heauenly Father desire not onely that his children should shew forth his vertues but also that they may be partakers of a most rich patrimonie and inheritance Wherevpon our Sauiour Christ Luke 12.32 doth notably
vpon the glory of Moses his face after became from the Lord out of the mount Neither could Moses himselfe see any more but as it were the back partes of the Lord and that through a crannie of the rocke Exod 33.18 c. and chapter 34.33 c. and 2. Corinth 3.7 Read also Ier 10.6 Isai 40.12 c. Rom 11.33 c. And as touching those things which apperteine to the kingdome of heauen they are farre aboue those which the eye hath seene or eare heard or euer came into mans heart 1 Corinth 2.7.8.9 It foloweth therefore according to the second parte of the answere that these things and this euerlasting mansion place is by all good reason to bee principallie sought after and affected according to that of our Sau Christ First seeke the kingdome of God c Herevnto also doth the example of the holie Patriarches call vs according to that which wee read Hebr chapt 11. verses 13 14.1â— 16. Neither may wee in any wise neglect the holie exhortation of the Apostle Paul Coloss 3. â— c. Set your affection on things which are aboue and not on things which are on the earth c. And verse 5. Mortifie therefore your members which are on the earth fornication vncleannes c. For as wee read Reuelat 21. verse 27. There shall enter into the heauenly Ierusalem no vncleane thing neither whatsoeuer worketh abomination and lies but they which are written in the Lambes bo ke of life O therfore how vaine yea how absurd and madde a choise is this of the children of this world who for earthlie things which are but smoke and dost yea for the pleasure of sinne which is abominable skum and filthy dish-wash doe lose the most durable pure and pleasant ioyes of the kingdom of heauen And for the loue of houses of clay whose foundation as Eliphaz saith truely in the book of Iob 4.19 is in the dust and shall be destroyed before the mothe that is most sodeinlie as a flying mothe may be crushed to nothing with a mans finger to loose the glorious and eternall Palace of heauen Th s verilie is intollerable madnesse and follie But let vs who minde the kingdome of heauen proceede to consider the waies which guide vs thervnto Question In the next place therefore which are the Duties that belong to the comfort of this that God our heauenly Father hath created the holie Angels to be his ministring Spirits for our manifolde benefit both in bodie and soule in this life and concerning the life to come as wee are hereafter in the Prouidence of God more fullie to consider Answere As wee ought from Gods creating of the holie Angells for our comforte to prouoke our hearts to most an tifull thankefulnes to God our heauenly Father who thereby doth exceedingly commend his loue and regarde of vs though most vnworthie so ought wee from the example of the holie Angels themselues who at the commandement of God doe willinglie attend vppon vs their inferiours yea euen vpon vs most vnworthy and miserable sinners to learne to be so humble and lowlie euerie one of vs for our parts that wee bee not onelie dutifullie subiect to all higher powers according to the ordinance of God but euen to the owest also Yea and that euen the chiefest themselues should likewise willinglie be the seruants of God for the benefit and comforte of the poorest and lowest of the whole Church and people of God ExplicatioÌ„ and proofe The reason is plaine and lightsome of it self and hath great force in it to perswade euery faithfull magistrate of Iustice and euery faithfull and beleeâ—ing minister of the Word euen with their best gifts and with their most royall power which they haue receiued of God to be therewithall willing seruants to the lowest of the Church and therein also to thinke themselues nothing abased but greatly honoured of God Moreouer the wicked may by this ministerie of the holie and mightie Angels if they had grace to consider it be feared from all wicked attempts against the Church or any the least members thereof Numb chapt 22. verse 22. c. Math 18.10 And wee our selues that wee doe nothing vnbeseeming the presence of so holie ministers and glorious seruants of God who though inuisiblie are yet oftener present with vs and among vs then wee are ware of 1. Corinth 11.10 According also to that Exod 23.21.22.23 For notwithstanding that is spoken of our Lord IESVS the Prince of Angels yet such as the Lord and Maister-Angell is such also are the seruants on their Lords behalfe according to that Commission which he giueth vnto them Thus much for the Duties from the comfort of Faith concerning the inuisible creatures of God Let vs make speede to the Duties concerning those that are called visible ANd first concerning the creation of other Creatures besides our selues Question What are the Duties belonging to the comfort of Faith in that God hath giuen vs assurance that hee hath created them for vs and giuen vs the free vse of them to wit of the light of the Sunne and of the Moone c. of foode and of apparell of flowers of all sweete smells of all pleasant and Musicall soundes c. What I say are the Duties belonging to the bountifull and Fatherly goodnes of God herein Answere It is our bounden Dutie to vse euerie of them with all wise and holie discretion and in all good and sober moderation as becommeth those that are called the children of the light euen to those blessed ends onely whervnto God himselfe hath appointed them And furthermore to the ende we may in all hoâ—e wise and sober manner vse these kindes of creatures it is likewise our bounden dutie to blesse God in all and for euerie of his blessings which wee beholde with our eyes which wee heare with our cares wherewith we cloth our bodies c. And according to the approoued examples of the holie seruants of God it is our dutie in speciall manner and with open profession of thankfulnes to blesse God for the continuall renewing of our food which is the most sensible and necessarie meanes for the ordinarie maintenance of our life Such is our bounden Dutie indeede according to that ancient preceptorie admonition of the Lord by the Prophet Moses Deut 8.10 ExplicatioÌ„ and proofe When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the good land which hee hath giuen thee Beware that thou forget not the Lord thy God c. This holie commandement hath bene regarded of the faithfull in the Church of God from time to time no doubt And it is approued euen by the practise of our Sauiour Christ himselfe Of whom it is recorded in the Gospell that hee blessed God for the bodilie foode wherwith he fed the people Matth 14.19 Yea after his Resurrection his disciples knew him by his breaking of bread in that as it is most likely hee vsed a forme of
thanksgiuing which he had before acquainted them withall Luke 24.30.35 Moreouer that we are to blesse God in the beholding of the Sunne c the 8. Psalme may teach all that account themselues schollers in the Schoole-house of the holie Ghost And for the renewing of the creatures when we behold them what our duetie is wee may learne from the ordinance of God in the children of Israell their offering of the first fruites to God Read Deut 26.1.2 c. And by the practise of the Church in the song of thankesgiuing for the renewing of the pastures and of the sheepe and of corne by the seasonable showers of heauen while yet they grewe in the fieldes Psalm 65.9 c. And by the example of Hezekiah and his Princes who blessed God for the heapes which they sawe chambred for the maintenance of Gods worship and for the ministers therof 2. Chron 31.8 Finallie that we may ende with the proofe of the beginning of the answer Read Rom chapt 15. verses 12.13.14 and 1. Corin 6.12.13 and chap 7.29.30.31 and Ephes 5.17 c. Be yee not vnwise but vnderstand what the will of the Lord is And be not drunken with wine wherin is excesse but be fulfilled with the Spirit speaking to your selues in Psalmes and hymnes c. Thus then all the creatures and ordinances of God mariage and whatsoeuer doth most affect the senses and the naturall man they must all and euerie of them be so vsed and in the vse so moderated that wee take heede that by the vse of them wee be furthered and not hindered in the holie worship and seruice of God our heauenly Father For otherwise as we haue learned before out of the 1. Epist chap 2. of the Apostle Iohn the loue of the Father cannot remaine with vs. Let this suffice for the duties of faith concerning the comfort of other the visible creatures of God Question LEt vs come to ourselues and see what our Duties are in respect of our owne creation And in the first place what Duties are belonging to the comfort of this that God hath created our bodies to be the Temples of the holie Ghost here in this life and to be partakers of the resurrection of the iust at the last day to euerlasting happines and glorie Answere Insomuch as our bodies beeing in themselues no better then dust from the dust of the earth are neuertheles by the Fatherlie goodnes of God thus highly aduanced it is our most bounden dutie so much the rather to yeelde them whollie and euerie member therof to the seruice of his heauenlie Maiestie And to this end to pray earnestly to God for holie wisedome and vnderstanding according to that wee read Psalme 119. verse 73. Thine hands haue made me and facioned mee giue me vnderstanding therfore that I may learne thy commandements In this respect also are wee verie liuely and sensiblie admonished to consider and acknowledge our owne humane frailtie and for euer to humble our selues vnder the mightie hand of God by whose power alone we line mooue and haue our beeing as the Apostle Paul teacheth vs. Acts 17.28 Explication and proofe It is very true poore soules that wee are the pot-sheard with the pot-sheardes of the earth saith the Prophet Isai ch 45.9 That is one in this respect is no better then another the King is euen as the poore man the strong as the weak c according to that Psal 62.9 The children of men are vanitie yea euen in their best estate Plalm 39.5 And againe Isai chap 40.6 All fleshe is grasse For so great is our humane frailtie euen in our best and most healthfull estate that euerie sixt hower wee are faine to seeke reliefe from other the pore and fraile creatures of God euen such as the earth from whence wee our selues are taken sendeth forth and cherisheth to wit corne fleshe fruites of the trees butter from the kine c. Wee cannot one hower forbeare apparell in the colder season of the yeare And this wee borow from the fleece of the sillie sheep or from the poore sillie worme c. How little a distemper will put vs into a fitte of an ague howe little a thing will offend our queisie stomack who can make his owne heart so much as to pant in his bodie or his pulse to beate in the wrest of his arme Halfe our life time wee passe away in sleeping And if wee want but a little of our ordinarie sleepe our senses are greatly dulled Wee are euer and anone out of tune in one part or other Wee are like the instrument of Musicke which though it be exquisitelie and finelie made yet it must be often newe set c. And within a short time all will be out of frame and hasten to an vtter dissolution till the time of restoring do come according to that excellent description of our bodilie and earthlie frailtie Eccles chapt 12.1.2.3.4.5.6.7.8 c. ch 3.20 and Iob 34.15 Ps 146.3.4 Fraile creatures are wee therefore as was said and so let vs acknowledge our selues and humble our selues vnto the Lord by whose power wee liue c. Hereof we haue Abraham for a notable example Gen 18.27 Read also Iob. 4 19. and 10.9 Psal 103.14 and 2. Corin 5.1 Hence cometh this phrase God raiseth out of the dust 1. Sam 2.8 1. King 16.2 Psalm 113.7 Hence also was the ancient ceremonie of sprinkling dust vpon the head Iob. chapt 2.12 Lament ch 2. verse 10. ch 3.29 The afflicted putteth his mouth in the dust if there may be hope Read also Ezek. 27.30 And Micah 1.10 Roule thy selfe in the dust Now therfore to the end we may finde fauour with God and be supported by his good hand for that short time which wee haue here to liue Let vs vse our members as weapons and seruants to righteousnes according to the excellent instruction of the Apostle Paul Rom 6 13. c. Read also Psalm 24.8.9.10 Singular preparation is to be made to giue intertainment to the Maiestie of so glorious a King And Luk chapter 3 4 5 6. But who is hee that hath not great cause to lament the abuse of his body and of the members thereof so that hee may iustly say I haue looked vppon that with mine eyes which I ought not to haue seene I haue hearkened with mine eares to heare that which I should not haue heard I haue spoken with my mouth such words as I should not haue spoken I haue put forth mine hands to that which I should not haue medled with c. Verilie the more wee boast our selues of the creatures as of apparell c. the more doe wee abase our selues and our owne bodies The more we seeke to delight our selues with delicate fare the more costly medecines and preseruatiues wee vse c by so much the more wee preach our owne frailtie But with no good vse or profit till wee learne thereby to humble our selues and our bodies to the good pleasure and
of God as hee himselfe expresslie professeth and as the Church dutifullie acknowledgeth Psalme 44.3 Neuertheles let vs see some proofes out of the new Testament Question What haue you to alledge from thence Answere In the first chapter of the epistle to the Ephesians verse 3. c. thus we reade Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessing in heauenly things in Christ. As hee hath chosen vs in him before the foundation of the world that wee should be holie and without blame before him in loue Who hath predestinated vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glorie of his grace wherwith he hath made vs accepted in his Beloued c. Explicatiō proofe This one place dulie considered maketh all fullie open and plaine concerning the chiefe and most high cause of all together with the effects and fruits thereof For the which the Apostle teacheth vs by his example and practise to be most thankfull to God and to giue him the highest glorie and praise that may bee For this doth equally appertaine to all beleeuers whether Iewe or Gentile that they are elected of God c. Gal 3.28 Coloss 3.11 This one place therefore might suffice alone to this purpose Neuerthelesse it shall not be amisse to adde some other testimonie to this out of the Ephesians to the ende this so principall a point may be made more familiar vnto vs. To this end therefore read Rom 8.29.30 Those whom he knewe before hee also predestinated to be made like to the image of his Sonne that hee might be the first borne among many brethren Moreouer whom he predestinated them also he called c. And 1. Corinth 1.27.28 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the worlde to confounde the mightie things c. And Tit 3. verse 4. c. Wee our selues also were in times past vnwise disobedient deceiued c. But when the bountifulnesse and loue of GOD our Sauiour toward man appeared Not by the workes of righteousnesse which wee had done but according to his mercie hee saued vs. c. There are manie other such like places but these shall for the present suffice From the which wee may easilie conceiue The Promise that as the mysterie it selfe is very great and admirable so also is that prouidence gouernment whereby it is ordered and disposed most admirable and glorious as the Sunne when it is at the highest and shineth in the full strength and brightnesse thereof Hetherto therefore concerning the groundes of the whole prouidence and all-seeing gouernment of the Lord God ouer all his workes both visible and inuisible smaller and greater and greatest of all euen so farre forth as the Creation of the same our most wise and Allmightie God hath extended it selfe NOwe henceforth let vs in the next place inquire of the Promises concerning the gratious and Fatherlie prouidence of God and that in the same order as neare as wee can wherein wee haue searched out the groundes or proofes and meaning of this Article Neuerthelesse in so much as all other promises concerning the Fatherlie prouidence of God toward vs and all true beleeuers resteth vpon that first promise which it pleased God our heauenly Father to make our first and most ancient parents or progenitors touching both their and our owne recouerie out of their most wofull fall let vs beginne with that first of all Question What promise haue wee therefore concerning the most gratious and Fatherlie prouidence of God our heauenlie Father in this behalfe Answere In the third chapter of Genesis verse 15. This most gratious promise of God is contained It is a parte of that speech wherein the Lorde our God denounced his heauie curse against the Serpent which was the instrument of the Diuel wherewith he deceiued Eue or rather against the Diuel himselfe who was the autor of the euil I will also saith the Lorde put enmitie betweene thee and the woman and betweene thy seed and her seede It shall breake thine head thou shalt bruise the heele of it Explicatiō and proofe This beeing the first promise of God after the fall it is also the most gratious promise that euer hee made and in deede the verie grounde of euerie promise whatsoeuer hee hath at any time for euer after vttered to mankinde The meaning of it is this that God of his most Fatherlie goodnesse and mercie will not suffer any one of his elect children seruilelie to abide vnder the slauerie and tyrannie of the Diuel but that in and by his Sonne our Lord Iesus Christ hee will giue them power and grace not onely to resist but also finallie to vanquish and ouercome him howsoeuer in the meane while hee shall trouble and annoye them This is liuelie expressed by an vnequall comparison betwixt the heade of the Serpent and the heele of the seede of the woman the crushing of the one and the bruising or byting of the other For notwithstanding one and the same Hebrewe verbe is referred both to the head and to the heele yet according as it admitteth a diuerse signification so is it iustlie to be translated for the best commoditie of the sence Wherefore the Serpents annoiance may fitlie be called a bruising or rather a byting or stinging though not deadlie following vppon the Serpents hyssing as the Hebrew word Shuph referred to the Serpent properly signifieth And likewise the victorie of the womans seede may well be expressed by our English worde crushing or beating to pieces or as one would say stamping to pummisse to the vtter confusion of the Diuell according as the same word is vsed Iob chapter 9.17 Hee destroyeth me with a tempest Moreouer as the crushing of the head is more grieuous then the bruising of the heele so is the speache apt to expresse that the Diuell shall goe by the worse in this conflicte And so doth the Apostle interprete the same word as it is referred to the seed of the woman Rom 16.20 The God of peace shall tread downe Satan vnder youre feete shortlie Suntripsei For Suntribo signifying to breake shukke or crushe a thing to pieces being applied to the feete noteth that breaking or crushing which is by stamping vppon a thing And so we may see that the Apostles Greeke wordes are a most fit interpretation of the Hebrew word Shuph which the Prophet Moses vseth in the 3. chapter of Genesis to expresse the victorie of the seede of the woman against the Serpent and his seede It is like in signification to the word Ramas Psal 91.13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou tread vnder feete But this victory is not obteined by our owne valour and strength but only in and by the diuine power and grace
of our Lord Iesus Christ according as the Apostle Paul euen in the place now alledged sheweth in that so soone as he had made mention of the victory by and by as it were pointing to the Author and atchieuer therereof The grace of our Lord Iesus Christ be with you saith the Apostle to the Romans As though he should tell them in plaine words that it is by his grace alone that they and all Christians obtaine victorie against the diuell Question NOw therefore hauing seene as it were the foundation of all the promises of God let vs proceede to the rest Among the which in the first place what promise haue you that God in his fatherly prouidēce will after this life ended receiue vs and all his children truly beleeuing in him into his inuisible and glorious heauens our soules first and afterwards our bodies at the last day in the generall resurrection Answere The couenant of God wherein he promiseth to be our God it is an assurance of either of these blessings vnto vs and to all true beleeuers according to that comfortable interpretation and testimonie which our Sauiour Christ giueth hereof against the heresie of the Sadduces who denied the resurrection in that hee answered them as we read Mat. 22. verses 29 30 31 32. Ye erre saith he not knowing the Scriptures nor the power of God For in the resurrection they neither marrie wiues neither are wiues bestowed in marriage but they are as the Angells of God in heauen And concerning the resurrection of the dead he saith further haue ye not read what is spoken to you of God saying I am the God of Abraham and the God of Isaak and the God of Iaakob God is not the God of the dead but of the liuing And 1. Thess chap. 4.17 The Apostle Paul testifieth that we shall be caught vp in the cloudes to meete the Lord in the ayre and that so we shall bee for euer with the Lord. Explicatiō and proofe Yea and to this end also it is further assured vnto vs by the Apostle Iohn Reuel 20.13 That the Sea shall then giue vp her dead that is to say all the bodies of men that haue beene drowned and consumed therein Yea that death shall deliuer vp the seruants of God with what manner of death soeuer they haue beene bereaued of this life and howsoeuer their bodies haue beene destroyed by their murtherers and persecutors whether with fier or by wilde beasts to whom they haue beene cast to be deuoured or any other way for the testimonie of the truth and Gospell of our Sauiour Christ Whereof also our Sauiour himselfe doth further assure vs in that he promiseth That the holy Angells shall gather together the bodies of his elect from the foure windes and from the one end of heauen to the other Mat. 24.31 And touching the soules of the faithfull that they are receiued into heauen so soone as they leaue their bodies and depart this naturall and transitorie life we may perceiue by the gratious promise of our Sauiour Christ to that thiefe vnto whom God gaue the grace euen vpon the Crosse to beleeue in Christ and to repent of his sinnes For thus saith our Sauiour vnto him This day shalt thou be with me in Paradise Now there is no doubt that he will be lesse gratious to these that shall be carefull to yeelde a more speedie and a longer continued faithfull seruice vnto him Likewise in so much as the same our Sauiour sheweth that the Angells of God carried the soule of Lazarus into Abrahams bosome that is into the place of the heauenly rest and happinesse of the faithfull and elect children of God he giueth therewithall to vnderstand what the state and condition is of the soules of all the rest so soone as they depart out of this life Finally to put all out of question the spirit of Christ testifieth generally of all that die in the Lord That they are euen thenceforth for euer blessed in that they rest from their labours and in that their workes follow them Reuel 14. verse 13. But of this more afterward in the Article of the resurrection of the body Question IN the meane while that we may goe on forward What promise haue you concerning the holy Angells that God in his fatherly prouidence and gouernment will vse them for instruments of his mercy toward vs and euery one of his children while we liue herein this world Answere In the 91. Psalm verses 11 12. it is written God will giue his Angells charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands lest thou shouldest hurt thy foote against astone Explicatiō and proofe This is a very gratious promise of God To the which end marke I pray you how the tendernesse of the loue and care of the holy Angells ouer vs is expressed as a fruit of the most gratious good will of God himselfe They would not willingly haue vs take the least hurt in the world while wee walke faithfully in the waies and commandements of God For this doth the holy Ghost giue to vnderstand in that it is said that they would not willingly suffer vs to stumble at a stone And Matth. 18.10 the like is affirmed by our Sauiour Christ saying See that yee despise not one of these little ones for I say vnto you that in heauen their Angels do alwaies behold the face of my father which is in heauen But why then may some say doe the children of God sometimes not onely stumble but fall downe right and take great hurt The answer is easie and readie at hand because none of vs doe walke so vprightly and entirely with our God as we ought to doe For verily if we did not faile our selues God would neuer faile vs neither would or should his holy Angells faile vs at any time The experience and proofe of this most readie willingnes of the holy Angells is plentifully confirmed by many testimonies of the holy Scriptures as we shall haue further occasion to note by some particulars when we come to the comforts Touching the wicked Angells otherwise called diuells wee haue seene alreadie how God hath promised that he will strengthen vs to preuaile against them in that he will giue vs power to breake the Serpents head so that we will stand heere no longer about them Neuerthelesse in so much as the diuell hath now more dangerous and greater plentie of euill instruments both to deceiue by and also by the same to execute more cruell violence then the Serpent which he vsed at the beginning could or now can doe howsoeuer the kind of them be multiplied euery where that is to say seeing insteed of one Eue he hath thousands both subtile wicked women and men also all of our owne sexe and kinde most apt mightie to deceiue and hurt by let vs consider in this behalfe what promise we haue that our good God in his fatherly prouidence
onely reaching to priuate persons but also to families cities and nations of such as truly feare worship and serue him neither for one age alone or a short time but euen from the beginning to the end of the world Yea so God mainteineth not onely his children but also all sorts of his workes as none are able to ouerthrowe them For though all the world should consent vtterly to destroy but euen the least and frailest kind of creature that is they should not be able to bring it to passe And therefore we may iustly assure our hearts that much lesse shall the wicked though they band and associate themselues neuer so firmely be euer able to suppresse and roote out the people of God from the face of the earth no nor yet doe them the least annoiance but as God himselfe shal for iust causes permit He wil surely vphold his Church against the very gates power of Hell This therefore may iustly be to our singular comfort against many temptations And namely against this that we are ready to thinke that by professing the true faith feare and loue of God we take the most ready way to ouerthrowe our selues insomuch as the true worshippers of God are most of all maligned and maliced of the world No no it is not so We doe thereby make our choise of the most sure and safe state and condition that can be both for the establishing of our selues and also of our posteritie Not that we may looke to be free from troubles but because as hath beene shewed wee walking in the waies of our God are vnder the speciall protection and defence of the Almightie and most wise and gratious God Wherefore according to that which was answered in the sixt place to the end we be not the hinderers and abridgers of our owne comfort wee must take diligent heede that we lie not securely in any sinne and that we doe not in any thing deale crookedly and frowardly with our good gratious God For then indeede we might iustly feare that God in his iust pleasure should deale croslely that wee say not crookedly and frowardly with vs. Not with any such frowardnesse as is in vs but with a holy and iust punishment such as is most meete and answerable to the qualitie and degree of our sinnes euen such as should bee least to our owne liking and furthest from our expectation And thus wee reade that God himselfe borrowing his speech figuratiuely and in way of imitation doth from the practise of our wayward dealing with him threaten vs accordingly As Leuit. chap. 26. verses 23 24. If yee will not be reformed by me but walke stubburnly agaist me Then will I also waâ—ke stubburnely against you and I will smite yee yet seuen times for your sinnes And againe verse 28. the which some translate thus If yee walke reatchleslie as it were at aduenture ye care not how toward me then will I deale likewise toward you That is not in any fauourable setled course to your comfort as you would desire but so confusedlie and troubâ—esomelie that yee shall not know as one would say where to haue me So Ezekiel chap. 20. 24 25. Because they executed not my iudgements c saith the Lord therefore I gaue theÌ„ also statutes that were not good iudgements wherin they should not liue That is he sent vpon them his punishments to their euill and smart the which it pleaseth God figuratiuely and vnproperly to call Statutes Reade the like 2. Sam. 22.27 And againe Psal 18.26 With the froward saith Dauid God will shew himselfe froward not with such a kinde of frowardnesse as is in the peruerse hearts of the wicked as was said before God forbid wee should once thinke so but in such sort as he will make them wearie of their partes Like as the Father or Master wil say to his childe or seruant whom he seeth murmuring doe ye murmure I will murmure with you by and by c. Now that sinne wherein eyther wee our selues doe securely he or any of those that belong to our gouernment through our defalt and negligence doth hinder the comfortable course of Gods prouident and fatherly dealing toward vs see Iosh chap. 7. verses 6 7 8 9 10 c. The Lord said to Ioshua Get thee vp wherefore liest thou thus vpon thy face Israel hath sinned c. Thus much concerning the sixt branch of the Answer Moreouer as was answered in the seuenth place the serious bending of our minds to answer the obiections which the diuel and fleshly reason do suggest to the weakening yea to the vtter taking away of our comfort in the fatherly prouidence of God if it might bee it will no doubt be an excellent meanes of the establishing yea of the enlarging of our comfort therein For that which is wonne by a iust conflict and conquest it is of all other things most comfortably and effectually atchieued and gotten Finally as was answered in the last place a wise and carefull meditation of the manifold commodities which belong to the afflictions of Gods children which may most of all seeme to be against the comfort of faith in Gods fatherly regard of vs it cannot but be very comfortable to those that by faith haue learned to iudge of things not according to outward appearance and bodily sense but by a right iudgement according to that precept of our Sauiour Christ Iohn chap. 7. 24. Of these two last points therefore the which doe require at our handes some further examination and inquirie let vs dispose our selues earnestly to consider of them according as God shall giue vs grace and as the matter it selfe doth worthily giue vs iust cause ANd first how we may answer the obiections In which respect let vs the rather well and throughly arme our selues against them because oâ—herwise not only by the colourable contradiction of the aduersaries but also by reason of many hard and vncomfortable accidents which fall out in the world from the hand of God yea and as it may seeme euen as well against the children of God many times as against the wicked and vngodly as it is most wisely obserued by King Salomon Eccles chap. 9.1 2. wee should not only not be able so comfortably to discerne the truth of this doctrine concerning the gracious and fatherly pâ—ouidence of God as were to bee wished but wee might be in further danger to fall to deny the Article altogether as many haue done According as it is recorded against the wicked Psal 1â— versese 11. and Psalm â—4 â— and Zeph. 1.12 Mal. 3.14 15. and Iob. 21 1â— and chap. 2â— 15 16. Yea without good caution so dangerous is the temptation that the Prophet Dauid willingly confesseth against him selfe for the admonition of all other that his feete were almost gone and that his steps had well neâ—re st pped For saith he I fretted at the foolish when I saw the prosperity of the wicked c. Psal
â—3 2 c. The same temptation troubled the Prophet Ieremie also as appeares in the beginning of the 12. of his prophesie Wherefore seeing we are so apt to receiue some euill impression this way let vs as throughly as we may fortifie our selues against euery stumbling blocke which either the diuell or our owne blinde reason and vnfaithfull heart may cast in our way And because as was mentioned euen now concerning the Prophet Dauid this will likely be obiected for one of the first doubts how it should come to passe that if God doe rule and gouerne all things with a fatherly prouidence for the benefit and comfort of his children thaâ— the riches pleasures and honours of the world should be so plentifully bestowed vpon the wicked vngodly as we see them to be euen vpon such as doe nothing at all regard eyther to know beleeue loue of obey God as their Father but contrariwise doe contâ—nuâ—lly rebell against him in treading vnder their feeâ—e all his holy lawes and commandâ—ments Question What may we answer to this obiection in the iust defence of the fatherly prouidence â—f â—he Lord our God Answere God doth this to declare his vnmeasurable and incomprehensible goodnes and bounty in the sight of all the world in that the extreame wickednes of the wicked can not restraine him from doing good vnto them euen because theâ— are his creatures though neuer so much degenerated from him and the obedience of his holy will Explication and proofe For the proofe of this reade Matth. 5.45 He maketh his sunne to arise on the euill and the good and sendeth raine on the iust and the vniust Likewise Act. 14.15 16 17. God is he who made heauen and earth and the Sea and all things that in them are Who in time past suffered all the Gentiles to walke in their owne waies Neuertheles he left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes And againe chap. 17.27 28 Reade also Psa 17.14 He filleth the bellies euen of the men of the world that is of those whom we by a fit name call worldlings with his hid treasure whose children also haue enough they leaue the rest of their substaâ—â—e for their childreÌ„ But therein it is meete that we doe consider that the Lord â—â—aleth not thus with the wicked because they are wicked and to maintaine them in their sin but onely because they are his creatures and therefore thus farre respecteth them for his own crâ—ations sâ—ke To the which purpose well sâ—iâ—h a very godly leâ—rned man * Dâ—us fine exceptione creaturas oâ—nes amore proâ—e qâ—aâ—tur Sed noâ— nâ—â—fiâ—os â—aoâ— qâ—â—â— Sâ—â—â—â—◠〈◊〉 o 〈◊〉 〈◊〉 t paâ—â—â—â—â— amore â—â—â—pâ—â—cutuâ— Caâ— Hâ—â—â— Maâ—c 1â— 21 God sheweth forth his loue to all his creaâ—ures none excepted yet so as he imbraceth none with a fatherly affection but those his children whom he hath regenerated by his Spirit of adoption And furthermore as touching those of the wicked who harden their hearts in their despising of the bountifulnesse of Gods mercies it cannot otherwise be but he must in his iustice call them to an account so as they must one day smart for all Read Psal 4â— and Prou. 10. â— Luk. chap 12.16 20 21. and ch 16.25 And Rom. 2.1 c. 4. Thus as it is Psal 69.22 Their table becommeth at the last a snare to them and their prosperity is their ruine when once the measure of their wickednes is full As Leuit. 10.24 c. and Ezek. chap. 16.49.50 Well let this be so Yet there is a further doubt concerning Gods fatherlie prouidence in so much as he doth not alwaies bestow these outward blessings vpon his owne children as well as vpon the wicked albeit they doe truly beleeue in him Question and from their very hearts vnfeinedly loue obey him as their most reuerend and deare Father What is to be answered to this Answere God giueth hereby plainâ—ly to vnderstand that he hath more excellent both riches and pleasures and honour in store for them in his heauenly kingdome of glorie yea euen in that he doth now presently in his kingdome of grace as we calâ—â— giue vs his holy and heaueÌ„ly knowledge faith feare loue with many other most pretiouâ— sweeâ— spiritual graceâ— therwith the most coÌ„fortable hope of euerlasting â—â—fe glory it self it is a portion mâ—st worthy to be preferred before al the vain riches pleasures and honours of this transitory world ExplicatioÌ„ proofe So in deed we read Ps 4.6 7. Many say who will shew vs any good Lord life thou vp the light of thy countenance vpon vs. Sâ— shalt thou giue me more ioy of heart then they haue when their wheatâ— and their wâ—â—e doe abounâ— And Ps 17 1◠〈◊〉 shall â—ehold thy face in righteousnes and when I awake I shall be satisfied with thine image That is when at the resurrection I shall see and know thee as thou art in the fuâ— and perfect riches of thy eternall goodnes and mercy Read also Ps 31.19 O how great is thy goodnes which thou hast laid vp for them â—hat feare thee I yea done to them that trust in thee euen before the sonnes of men Thou doest hide them priuily in thy presence from the pride of men c. Likewise Ps â—4 8 9 10 Moreouer â—s 19.7 c. The law of the Lord is perfit conuerting the soule c. More to bee desired then gold yea then fine go d sweeter also then honie yea then the hony fresh out of the hony combe And Pâ— 119 verses 14 57 72 93 103 111 12â— 162 165. Likewise Pro. 3.13 c. Blessed is the man that findeth wisedome and the man that gotteth vnderstanding For the marchandise thereof is better then the marchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared vnto her c. Wherevnto adde that which we reade ch 1â— verse 16. Better is a little with the feare of the Lord then great treasure and trouble therewith And ch 16. 8. Better is a little with righteousnes then great reuenewes without equity And chap. 17 1. Better is a drie morsellâ— peace be with it then a house full of slaine things to wit prepared to make a feast where there is strife And touching this point let it be well obserued of vs that the eternall loue and fauour of God touching euerlasting happinesse â—â—â—n no wise to be measâ—red according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of â—hâ— abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâ—s rule â—or many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
aduersitie so as they might seeme to be of all other most miserable Outward prosperitie is then onely a testimony of Gods loue wheâ— as King Salomon saith God giueth wisedome with an inheritance that is when he giueth grace to vse it soberly and in the right godly manner Neither is adâ—ersity a token of hatred but of loue toward all such as bâ—are it patiently For vn o such God offereth himselfe as vnto child en as the Apostle tâ—acheth vs Heb. 12.7 c. Finally for the answer of th s obâ—ection it is euident in the sight of all the world that according as it seemeth good in the eyes of God he giueth some of his seruants euen the richeâ— and lawfull and honest pleâ—sures of this lifâ— as well as the comfort and possession of the graces of his heauenly kingdomâ— But that we may come to answer some other obiections what should be the reason that euen touching some of those which we speake of though it be but a small summe yet God doth take away from some of them euen that which hee had before giuen or rather onely lent vnto them for a time For of rich he doth within a shorttime make them poore and from honour hee bringeth them by and by downe to a low state and degree againe And this may seeme to be more grieuous to such then if they had neuer beene so inriched and aduanced but had remained alwaies in a meane and poore condition of life How therefore may Gods tender and fatherlie care be discerned of vs Question through the thicke mist of this so darke a clowd Answere God in his fatherly prouidence most wiselie fore-seeth that the continuance of the worldly prosperitie of such would in time proue hurtfull vnto them and therefore he doth or while remoue worldly riches honour froÌ„ his dearest children lest their minds should be lifted vp corrupted by them so carried away withdrawne from him and from the due care of seeking after their owne true heauenlie treasure and honour ExplicatioÌ„ and proofe So it is indeede For as our Sauiour Christ teacheth vs Matth. 13.23 the thornie cares of this world and the deceitfulnes of riches do choake the wordâ— and make many vnfruitfull touching the kingdome of God Reade also Psa 30.6 In my prosperity saith the Princely Prophet Dauid I said I shall neuer be moued His meaning is that he grew shortly to vaine confidence by reason of his riches and power c. Wherefore God as he saith further did hide his face so that he was troubled and learned thereby that it was continually necessary for him to seeke vnto God by prayer and to make him his onely stay And therefore also Psalm 119.71 it is worthily said It is good for me that I haue been afflicted that I may learne thy statutes For as we reade before verse 67. Before I was afflicted I went astray but now I keepe thy word God verily hath very many notable and worthy lessons to teach his schollers by afflictions the which they neither would nor could euer learne so wel in continuall prosperity namely to be meeke and patient to deny themselues to contemne the vanity of this present euill world to long earnestly after the kingdome of heauen c. He doth it also to manifest the faith and sundry other graces wherewith he hath alreadie indued and furnished his seruants the triall whereof bringeth vnto them more excellent aduantage then all corruptible gold neuer so perfectly fined could aforde 1. Pet. 1.7 Rom. 5.3 4 5. and Iames chap. 1. verses 3 4. and verse 12. Moreouer by the constancie of the stronger in their trialls God doth prepare and strengthen the faith of the weaker against the time of their like pretious trialls while they doe behold the constant faith and patience of those that haue gone before them Finally as our Sauiour Christ assureth vs Whosoeuer shall loose house or brethren or sisters or father or mother or wife or children or lands for the sake of Christ and his Gospel hee shall receiue a hundreth fold now at this present to wit inward peace of conscience with ioy in the holy Ghost c. and in the world to come eternall life Marke chap. 10 â—8 c. Question But some peraduenture will demand of vs yet further and aske Why should God take away these outward blessings of his from some of his children and not from other What may we answer to this demand Answere This maketh the holy prouidence of God our heauenly father so much the more cleare and manifest and the excellencie of his diuine wisedome to shine forth so much the more brightly by how much he doeth more particularly dispose both of all things also of all persons as may be best for euery one And as touching our own selues wee must take diligent heed that howsoeuer it pleaseth God to deare more bounteously in the constant vpholding of the prosperous estate of any other in respect of this world then with vs that our eye be not euill and enuious because our God is good and mercifull So any other in respect of this world then with vs that our eye be not euil and enuious because our God is good and mercifull ExplicatioÌ„ and proofe So in deede doth our Sauiour Christ teach vs Matth 20.15 Yea the holy Scriptures doe often renewe this lesson vnto vs that wee should not enuie or grudge at the prosperity of any no not of the wicked As Psalme 37.1 Pâ—ou chapt 23. 17. and chapt 24. 1. and verse 19. Of the which instruction there is certes euerie way very great reason First in respect of the wickednesse and vtter vnlawfulnes of enuie it selfe the which proceedeth from the Diuel and maketh those who giue themselues ouer vnto it verie like vnto him according to that Matth 13.28 where our Sauiour Christ noteth out the Deuil by the name of the enuious man Secondly there is great reason in respect of the state and condition of the wicked euen in the middest of their wealth the which beeing duely considered is rather to be pittied yea euen in this that their portion of pleasures is onely in this life and then followe most wofull paines and tormentes for euer Psal 17.14 and Psal 49 12 13 14. and 73.18.19.20 And Luke ch 16. 25. Now therfore if we may not enuie the prosperity of the wicked much lesse may we enuie at the prosperitie of the godlie Bâ—t contrariwise it is our dutie to reioice and to blesse and praise our most good and gratious God for it Thirdly the reason against enuie is great euen in regard of our selues whose estate is infinitelie more happie and blessed yea in our greatest affliction that may be then theirs is or can be in their greatest worldlie pompe and felicitie As is euident from the testimonie of the Spirite of God Matth 5.11.12 Luke 26.24 25 26. Iames 1. verses 2.12 Fourthlie the reason against this sinne is most
Lord say thus I haue no delight in thee Behold saith king Dauid here am I let him doe to mee what seemeth good in his eyes And Psalm 39.9 I should haue bene dombe and not haue opened my mouth because thou diddest it And Psalme 119.75 And Isaiah 39.8 The word of the Lord is good which thou hast spoken saith Ezekiah to the Prophet Isaiah Read also Dan 9.7.8.13.14 and Nehem 9.33 And not to waite for the counsell of God is noted to be a fruit of vnbeliefe Psalme 106.13 For the hope of a good issue wee haue seene sufficient ground in the fourth branch That it is our duty to increase in loue toward God according to the increase of our deliuerances Read Psalm 116.1 I loue the Lord because he hath heard my voice and my prayers c. And Psalme 18. I loue thee dearely O Lord my strength It is the beginning of the Psalme which Dauid writ after that God had deliuered him out of the handes of all his enemies The fruit wherof was this that he was the more established in Gods goodnes See Psalm 3. and 23. And in the holie Storie 1. Sam. 17.34.35.36.37 And 2. Corinth 1.10 and 2. Timot chapt 4.17.18 That it is our dutie both in prosperitie and aduersitie to be thankefull to God take Iob for a notable example chapt 1.21 The Lord hath giuen and the Lord hath taken blessed be the name of the Lord. And chapt 2.10 Shall wee receiue good at the hand of God and shall we not receiue euill In all things saith the Apostle giue thankes for this is the will of God in Christ Iesus towardes you 1. Thess 5.18 Verilie there is no bit of bread that we eat in prosperitie nor any garment which we put on c. Neither in aduersity is ther the least mitigation of paine or renewing of comfort but it is from the prouident and Fatherlie hand of God who houldeth our soules in life And therfore iust cause why we should be thankfull to him for all his goodnes Both in the one estate and also in the other we ought to resolue our selues with Iob to put our trust in the Lorde though hee should kill vs. ch 13.15 It is our dutie aso to reioice in the execution of the iudgements of God against the wicked Read Psalm 58.10.11 and 64.10 and 92.1.2.3.4 And Psal 136. And Psal 119.62 At midnight saith the Prophet will I rise to giue thankes vnto thee because of thy righteous iudgements And verse 104. Seuen times a day doe I praise thee because of thy righteous iudgements And Isaiah 49.13 Reioyce O heauens and be ioyfull O earth brust forth into praise O mountaines for God hath comforted his people and will haue mercie vpon his afflicted c. Finallie wheras wee haue seene before that there are speciall comfortes appertaining to death as touching those that die in the Lord so let it not be forgotten heere that in so much as it is in it selfe a speciall fruit or punishment of sinne there are speciall good vses to be made of the due meditation of it in this respect For first it is verie effectuall to beate downe all hautines and pride of hearte in vs whilest that wee remember as the truth is that wee are but dust and that to dust wee must returne Genes 3.19 And Psalme 90.3 Genes 18.27 Secondlie it may iustlie preuaile with vs to withdrawe our heartes from all inordinate care of delicious pampering of the flesh which is but a fatting of it for the wormes Isaiah chap. 14.11 Iob. 17.13.14 Thirdlie it may iustlâ—e prouoke vs to the speedie imbracing of the feare of God and to the diligent practise of euery good and Christian dutie seeing we haue but a short tine of abiding here and because God wil call vs to an account howe wee haue spent our life Psalme 119.17.18.19 Ecclesiast 11.9 and chapt 12.14 Fourthlie it may well be vsed as a speciall remedie against hypocrisie in matters of Gods holie and immediate worship and against all dissembling deceitfull dealing towards men because nothing will giue sound comfort against death but that which is sincere and vnfained An euill conscience will betraye it selfe Matth. 7.21.22.23 And chapt 22.12.13 Last of all it is mightie to admonishe vs to holde fast the faith and loue of Christ who is the onely roote and fountaine of all comfort both in life and in death in this worlde and in that which is to come Philippians chapter 1.21 These then and all other like to these are the duties belonging to the comfort of faith in Gods fatherlie prouidence But here a doubt may seeme profitablie to be answered though something hath bene alreadie said concerning that point for the answering of it before The Danger of not beleeuing For seeing that all things are so ruled and ordered by Gods Almightie prouidence that without his blessing it is altogether in vaine to goe about to buâ—ld the house Question or to watch the citie c as wee read Ps 127. Doth not this take away and vtterlie frustrate all our prouidence or fore-cast all whatsoeuer diligence and indeuour we shal vse either in our ciuill or domesticall and houshold affaires and busines of this life Answere No it is farre otherwise God expreslie requireth and commandeth our best diligence withall holie and discret circumspection and fore-sight to serue his diuine Prouidence in verie many things for his glorie and our owne benefit and hee hath also promised and doth daylie yeelde blessing and good successe there-vnto Onely wee must take heede that we trust not in our owne wit diligence or in any lawfull meanes whatsoeuer we vse but in the blessing of the liuing God alone As touching wicked and vnlawfull meanes we must in no wise vse any of them And seeing the wisedome gouernment of God our heauenly Father is high aboue all our vnderstanding and indeuours therefore also it is our part to be content though things take not that effect alwaies which we intend desire insomuch as we may be sure that God will bring all to a more excellent passe then we could once conceiue in our mind ExplicatioÌ„ proofe It is very true and wee haue seene sufficient ground of it before Neuerthelesse God alloweth of all those indeuours which his children make according to the rules of his reuealed will and within the compasse of their callings Hee will also turne their indeuours to their blessing and reward howsoeuer for secret causes knowne to himselfe hee doth not giue them their desired and expected effect but rather the contrary as it may seeme And that God requireth our diligence and wisedome in seruing his prouidence it is euident euery where both by precept and also from the notable examples of the seruants of God Read Pro 6.6 Goe to the pismire ô thou sluggarde c Eccl 9.10 All that thy hand shall find to doe do it with all thy power c and Ier 48.10 Cursed
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ„ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌ„cerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ„ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marâ—â— that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
15 16 c. And Isai ch 2. verse 2 c. And Psal 12 2.1 2. So that to speake generally and briefly in a word the natiuitie and birth of our Sauiour duly considered of vs ought to set vs continually a worke to minde our owne new birth and all prosperous growth and proceeding in the same 2. Cor. 5.17 Reade also Gal. 4.19 And chapter 6.15 Neither may we in this generall consideration of dutie neglect to admonish our selues to haue care to strengthen our faith by the obseruation of the former prophesies fulfilled in the birth of our Sauiour both in respect of the time place and manner of it c. Such then is the more generall consideration of the duties Question Now how may they be more particularly considered Answer By the consideration of the time of the birth of our Sauiour we may learne that God is specially readie to releeue and succour his Church with spirituall reliefe at such time as it is outwardly in speciall distresse and therefore that we are neuer to be out of heart but to comfort our selues in the loue of Gods mercy The consideration of the place as also the manner of the birth in that it was very poore and base as touching all outward and worldly glory it teacheth vs yea it sensibly representeth before our eyes that our Sauiour Christ came not into the world to bring vs earthly riches but to make vs rich in spirituall grace nor to set vs vp in worldly honour but to aduance vs to the glory of his heauenly kingdome and therfore that it is our dutie to minde and looke for these things from him and to esteeme them to be riches and honour sufficient for vs although we should want the other The same consideration teacheth vs furthermore that they are not to estimate and measure the loue or displeasure of God according either to abundāce or want of outward things but according to that sheere testimony which it giueth of it self frō the secret insinuatiō of the holy ghost by whō God sheddeth the assurāce of his loue abroad in our harts Moreouer we may iustly learne from the same to beare all wants and disgrace in the world humbly and patiently and if worldly riches and honour increase to beware of priding our selues in them remembring that our Sauiour wanted them euen from his comming into the world to his going out of the same Finally it may be an euident admonition warning vnto vs that we be not at any time offended or caused to stumble by occasion of any outward pouerty or debasement of the church of Christ or of any true faithful mēber or mēbers therof whatsoeuer they be These indeed are very meete and conuenient duties or at the least a bounden dutifulnesse of the heart and minde Explicatiō proofe which will no doubt yeelde many singular duties euen in the outward actions of our liues And that the Lord would haue vs learne from the seasonable time of the birth of our Sauiour that he hath a speciall care to releeue his Church against the speciall calamities thereof and at such times as it is so feebled that it is readie as it were to totter and fall we may euidently perceiue by that vse which the holy Ghost taught both the Virgin Marie and Zacharie also to make euen in that respect For so saith Marie in her thanks-giuing Luke 1.54 Hee hath vpholden Israel his seruant being mindefull of his mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath as one would say taken his Church by the hand to lift it vp being as it were ready to fall to the ground And Zacharie verse 69. in his thanks-giuing saith likewise to the praise of God in respect of our Sauiour then shortly to appeare He hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid c. He hath raisee it vp saith he to wit being at that time as it were sunke downe or broken off as it were to the very head This therefore ought to incourage vs to be of good comfort in the Lord though it doe for any time goe hardly with the Church more generally or with any of our selues in particular seeing God is ready in due time euen in trouble to reach out his hand Secondly that the poore and base manner of the comming of our Sauiour Christ into the world altogether contrary to the glory and pride thereof is a plaine demonstration that he came not in worldly respects but to erect a spirituall kingdome and to inrich and beautifie his Church spiritually it is of it selfe very cleare And so the Apostle Paul vnderstandeth and interpreteth it 2. Cor. 8. verse 9. Ye know saith he the grace of our Lord Iesus Christ that he being rich for your sakes became poore that yee through his pouertie might be made rich This pouerty and abasement beginning thus to shew it selfe at the birth continued to the death and therefore no part of it is to be excluded Yea thus doth our Sauiour himselfe afterward interpret the same to the Apostles hand in that he assuring his Disciples of a kingdome yet telleth them plainely that they must looke for affliction here in this euill world Luke 12.32 And Ioh. 14.17 and ch 16.33 Hence therefore it is plaine that duty requireth that we doe imbrace our Sauiour Christ for his owne sake and for the hope of good things by him in the life to come and not for the loue of any worldly thing here in this life though godlines hath the promise of the things of his life also so farre as God shall see them to be good and profitable for vs. Thirdly that the same base and poore manner of the comming of our Sauiour Christ into the world ought to teach vs that wee are to measure the loue of God by outward riches and worldly preferments it is as cleare as the light of the Sunne For whom did God or whom could he possibly loue as he loued his owne onely begotten Sonne for whose sake alone and not otherwise can any finde fauour with him And yet behold he is borne in a stable c. Let no man therefore imagine that he is so much the better before God by how much he hath beene more richly borne yea though he should haue beene borne after the manner of Princes children in neuer so costly and decked chambers wrapped vp in neuer so soft linnen laid downe to sleepe in neuer so easie a cradle nourced vp neuer so daintily c. This should be but a deceitfull fancy All are alike by nature sinfull base creatures and as all are brought to the same baptisme so doe all stand in like neede to be washed and cleansed from their sinnes by the blood of Christ c. without which washing away of sinne the children of Princes as well as of the meanest subiects yea euen Princes themselues for all their great riches stately pompe shal be cōdēned frō
strangly carried if it be weighed in the vneuen balance of humane reason Neuertheles so it seemed good to the diuine wisedome of God euen at the first to humble his owne Sonne by such a strange triall Yea and thus would our Sauiour the Sonne of God humble and abase himselfe that by his entrance or rather euen in his preparation to his most holy office in our behalfe it might appeare vnto vs that we could not by him be brought to glory but he must be euery way humbled for vs. And yet againe this humiliation was not without glory in that as Moses was susteined 40. daies and 40. nights in the mount without foode so was our Sauiour in that the wilde and sauage beasts durst not approach to hurt him but most of all in that though the Diuel himselfe was leâ— loose as it were to haue his full scope to vse all his serpentine subtiltie and craft to tempt our Sauiour as he had done Adam in the garden of Eden and that with as much dis-aduantage to our Sauiour as might be yet he could not in the least iote preuaile against him but contrariwise was altogether foiled Whereat as the holy Angels were reioyced and ministred to our Sauiour so ought wee to reioyce at this beginning of his holy victory But touching this incounter of our Sauiour Christ with the Diuel to the end we may consider of it to our profit in some order two things are of most worthy obseruation Fâ—â—st what the most dangerous tentations of the Diuel were to the end we may take our warning to watch against them Secondly by what meanes our Sauiour ouercame them that wee may learne from him what course we are to take as it were vnder his coÌ„duct that we also may ouercome For as he would not simply and by an absolute power ouercome the diuel by restraining him from tempting but by resisting and reiecting of his tentations framed as cunningly as might be so must not we looke to be freed from the temptations of Satan but wee must arme our selues to resist them in a wise and lawfull course that so by striuing through the power of the grace of our Sauiour Christ we may at the last though with much a doe happily ouercome Let vs therefore stay awhile to consider of these points most worthy our obseruation as was said euen now And first which were the tentations of the Diuel such as he assaulted our Sauiour withall Question and are for our admonition and warning against them mentioned by the holy Euangelists Answere The first tentation was vnto distrust in the fatherly prouidence of God yea to the discrediting of that expresse word and testimony which God the Father gaue from heauen of our Sauiour that he is his Sonne The second was to the contrary presumption and tempting of God without warrant of his word The third was to ambition and couetous desire after the riches and vaine-glorie of the world and for the loue thereof to the worship and seruice of the Diuel in stead of the true God Let vs heare the text and so shall all things be the more cleare and manifest vnto vs. Question How reade you What are the Euangelists words Answer The Euangelist Matthew reporteth the history thus from the beginning of his 4. chapter 1 Then saith he Iesus was led aside of the Spirit into the wildernes to be tempted of the Diuel 2 And when he had fastâ—d forty daies and forty nights he was afterward hungry 3 Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Deut. 8.3 4 But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God 5 Then the Diuel tooke him vp into the holie Citie and set him on a pinacle of the Temple Psal 9â— 11 6 And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angells charge ouer thee and with their hands they shall â—â—ft thee vp â—est at any time thou shouldest dash thy foote against a stone Deut. 6.16 7 Iesus said vnto him It is written againe Thou shalt not tempt the Lorde thy God 8 Againe the Diuell tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them 9 And said vnto him All these will I giue thee if thou wilt fall downe worship me Deut. 6.13 chap. 10.20 10 Then said Iesus vnto him Auoid Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11 Then the Diuel left him and behold the Angels came and ministred vnto him ExplicatioÌ„ proofe Here we see the temptations of the Diuel which were mentioned before plainely laide before vs and the answeres of our Sauiour to the same Wee read them recorded likewise by the Euangelist Luke chap 4. verse 1. c. to the 14. as was noted before though in a diuerse disposing of the temptations he rehearsing the last of Mathew in the second place But we will follow Matthew his order without any preiudice to Luke knowing that they doe not so much stand vpon the order where it is not necessarie as vpon the things themselues which they alwaies faithfully report and wherein they doe in this historie iointly accord In this their ioint report beside the temptations themselues their are diuerse circumstances or rules profitably to bee obserued as you haue bene taught the which serue well to the discouering of the Diuels notable craft and malice practised in them Question Which are the circumstances Answer First wee are giuen to vnderstand that the Diuel is readie chieflie to assalt those that are in speciall callings and are most like to be the speciall instruments of God to ouerthrowe his kingdome The second circumstance is that hee watcheth to take the most dangerous occasion and opportunitie therunto that may be The third is that he tempteth to contraries that is when he seeth that he caÌ„not preuaile to turne aside on the left hand he will labour to draw vs aside on the right hand Moreouer when he cannot preuaile vpon special occasions then hee fleeth to those which doe commonly most earnestly affect all flesh Finallie we must consider that the tentations of the Diuel are not bare and naked motiues as if a yong childe should wantonlie mooue his mother to giue him some thing which she knoweth to be verie hurtful to him but he cometh with strong delusions if they may be admitted and he is armed with fierie dartes which will mightilie and dangerouslie pierce except the parties assalted be defended as it were by armour of proofe ExplicatioÌ„ and proofe The circumstances or rules and obseruations are euident by the practise of the Diuel in that course which he tooke in tempting our Sauiour as we see it after a
sorte before our eyes For first of all in so much as hee assalteth our Sauiour Christ the Sonne of God with all the craft he can and without all dread or shame c who may looke to escape his wicked and dangerous assalts Let therfore both King and Prince ministers of the word and euery good Christian looke diligentlie to themselues and stand watchfullie vpon their garde And so much the more ought euery one to doe it by howe much his fall may be the greater and more hurtfull not onely to himselfe but also to many other Secondly that the Diuel doth most narrowly watch the occasion it is plaine likewise in that he tempteth not our Sauiour Christ to make proofe whether he were the Sonne of God by trying whether he could turne a stone into bread vntâ—ll our Sauiour was verie hungrie This which he did at this time in his dealing with our Sauiour in obseruing the occasion is his vsuall practise with euerie of vs and all other And it is so much the more daÌ„gerous in respect of vs because he hath the aduaÌ„tage against vs by one sin to make way for another For when a man is in his angry moode then doth he teÌ„pt him or rather push him forward to vse reprochfull speeches c. When a man hath intemperatelie filled himselfe with daintie meates and strong drinks apt to prouoke lust then he teÌ„pteth to fornication c. When a man is in want he tempteth to distrust in the prouidence of God And if he be discontented giue place to murmuring then doth he tempt him further to speake c. He taketh the aduantage against vs in all things both from the excesse of naturall corruption to this or that euill and also from the weaknes of grace toward this or that good dutie Thirdly as he attempted to deale with our Sauiour so doth he vsuallie with all other that is to draw them aside on the right hand if he cannot on the left And seeing he doth so vsuallie preuaile as he hath had experience from the beginning of the world to this day in that he hath drawne thousands to be prodigall when he hath not found them to be pliable to be couetously sparing others againe to be miserably sparing couetous when they were not so apte tâ— prodigall and wastefull expences yea seeing he hath preuailed so strangelie with many that of couetous he hath made them prodigall other againe of prodigall couetous of Atheists hypocrites contrariwise of hypocrites atheists c. by a change of one sinne for another It is therfore the lesse maruell that he doth in this wise set vpon our Sauiour Christ in hope at the least that peraduenture he might preuaile to peruert him one way or other as he had preuailed with Adam and Eue in the beginning But the Deceiuer is here deceiued and altogether frustrated of his hope to the great glorie of God and to the singular reioicing of our hearts in that wee haue in the conquest of our Sauiour the assured hope of our victorie and preuailing against him Fourthlie the Deuil is so expert that when he wanteth speciall occasions yet hee is neuer destitute of matter to worke vpon seeing he hath alwaies at hand the common and continuall corrupt disposition of mans nature howsoeuer he was disappointed in our Sauiour For he knoweth well that self-self-loue and the loue of this world with ambition and pride c. are naturallie borne and bred in euerie man Yea so as that which is bred in the bone will hardlie out of the flesh as the common prouerb is Euery man is desirous of worldlie riches and preferment c. In these respectes therefore the Deuill neuer wanteth worke though he haue not alwaies those speciall occasions which he hopeth for and taketh hold of whensoeuer they come in his way Finallie that the Deuil is no weake and trifling Tempter after the manner of a wanton childe c. it is euident from that wee read 2. Thes 2.9.10.11 c. 2. Tim 2.26 and Reuel 12.9 For he is mightie against the wicked yea sometime against the poore children of God though we see no powerfull effect against our Sauiour blessed be God for it Such therefore were the temptations of the Deuill against our Sauiour the which also are his daylie tentations and the verie manner of his tempting which he doth most cunninglie practise with newe deuised plottes and stratagemes against vs all For this we must vnderstand that the teÌ„ptations mentioned by the Euangelists are not all wherwith the Deuill assaulted our Sauiour in the tentation of fourtie daies Neither did he leaue our Sauiour but onelie for a season when those daies were ended as Saint Luke certifieth vs cha 4.13 Onely these few are mentioned which it concerneth vs speciallie to know and that from those instances wee might be made warie and watchfull against these and all other like vnto them whatsoeuer we shall be tempted vnto contrarie to the holie will and commandement of God as it is our dutie and doth stand vs most necessarilie vpon to watch alwaies most earnestly against them Now therfore from the temptations themselues and the circumstances or rules for the discerning of the craftie trade of the Deuill therin let vs come to see howe our Sauiour did repell and beat back the tentations offered vnto him For this also is verie behooffull to practise after the example of our Sauiour himselfe to the ende wee may through his grace ouercome Question What course therefore did our Sauiour take to repell the tentations of the Diuel Answere By the right vse and application of the holie Scriptures the which are rightlie termed the Sword of the spirit our Sauiour did cut asunder and vtterlie frustrate all the Diuels tentations though he had euerie way most subtilie contriued them and that euen vnder colourable abuse of the holie Scripture it selfe Explication and proofe Herein therfore let vs for our imitation obserue this excellent wisedome of our Sauiour that wee rightlie vnderstanding the holie scriptures may rightly vse them to the discouering and repelling of the Diuells abusing of them By cleauing to the truth of the scriptures let vs reiect all his forgery and lies which he shall goe about to countenance and impudentlie to face out by them For so we see plainly that out Sauiour did As for example wheras in the first tentation the Diuel sought as cunninglie as he could to discredit the word and testimonie of God the Father vttered in his most solemne proclaiming of him to be his Sonne our Sauiour doth contrariwise vphold the truth of the word of God by the word that is the truth of the word latelie vttered by the word long before written Yea for answere of all the tentations hee saith It is written It is written It is writteÌ„ Wherfore for the answering of tentations if we wil tâ—ke the speeding course wee must not betake our selues to reuelations from heauen nor to carnal
he being rich willingly became poore Yea most poore and altogether rifled for our sakes that he might make vs rich 2. Cor 8.9 And that of his fulnes we being of our selues and in our selues as emptie vessels yea more then emptie euen very fustie casks might receiue grace for grace thereby be both seasoned replenished according to that measure of grace which God of his infinit mercy vouchsafeth euery one Ioh 1.16 Thus then sin maketh vs naked ignominious in the sight of God as we read of the Church of Laodicia Reuel 3.17.18 And of the Church of Israel Exod 32.25 And of Adam from the beginning of his defection and falling from God Gen 3.7.8.9.10.11 Our Sauiour Christ becomming naked for vs hath clothed vs againe in that through his grace and by faith in him we put on the new man here in this life Ephes 4.24 and shall be clothed with immortalitie in the life to come 2. Cor 5.2.3.4 Secondly the lifting vp of our Sauiour on high vpon the crosse was a fulfilling of that which was typically giuen forth pointed vnto as some good interpreters doe not vnprobably coniecture by the eleuation not of the popish host which is a most idolatrous deuise of their owne but of the right shoulder of the peace offering for an heaue offering by the commandement of God like as the breast of the same peace offering appointed to be shaken to fro from the one hand to another before the Lord is thought to prefigure the spreding of the hands of our Sauiour vpon the crosse Leuit ch 7.29.30.31.32.33.34 Read also Exod 29. v. 26.27 28. And againe Leuit. 9.21.22 The lifting vp of our Sauiour vpon the crosse was likewise the fulfilling of that which was prefigured by the lifting vp of the brasen serpent to the viewe of all the people in the wildernes as our Sauiour himself interpreteth this point Ioh. 3.14 And againe ch 12. v. 32. he foretelleth his death vnder this circumstāce of his lifting vp If I were lifted vp from the earth I wil draw all men vnto me For the Euangelist expresly testifieth that our Sauiour spake these words concerning his lifting vp at his death least any man should thinke that he spake at that time of his ascension vp to heauen Here therefore obserue we a very prodigious thing that is such a thing as may iustly astonish vs that the Sonne of God should for our sins be hanged vp as an ignominious spectacle betwixt heauen and earth and namely because of our pride and presumption which is euen like to that of our first parents most proudly aspiring from the beginning Thirdly in the fastening of our Sauiour to the crosse in such maner as hath bin described let vs obserue that the dolour and paine which he was put vnto and which he most willingly indured for vs vpon the crosse euen frō his first fastening vnto it was answerable to the greatnes of the ignominie and reproach And the rather shall we see it to be so if we duly consider that our Sauiour being fastened to the crosse to dye the cursed death thereof did vpon the same beare the curse of our sin as 2. Cor. 5.21 Christ was made sin for vs. And Gal 3.13 Christ was made a curse for vs for saith the Apostle from Moses cursed is euery one that hangeth on a tree So then whereas the nailing in the vainie and sine wish parts of the hands feet the racking of the ioints vaines sinewes and ligaments of the whole body was exceeding painefull in it selfe it must needs be so much the more grieuous the curse comming with all which is as a most venimous corosiue to cause the sinews and vaines flesh and all to belt more tediously The ground and history of his crucifying and the blood to drop out of those foure principal parts of the bodie more vncomfortable yea so as the paine troubled the very soule of our Sauior euē frō the beginning to the end as is euident by the breaking forth of his cōplaint at the last whē hauing concealed it a long time he could keep it no longer My God my God why hast thou forsaken me Of the which more hereafter Fourthly in that our Sauiour was crucified as a notorious malefactor betweene two theeues the prophesie of Isaiah chap. 53.12 was fulfilled in that he saith He was counted with transgressors c. For so the Euangelist Marke testifieth chap. 15.27.28 where so soone as he hath made mention of the crucifying of the two theeues the one on the right hand the other on the left Thus saith he the Scripture was fulfilled which saith And he was counted among the wicked To which purpose our Sauiour himselfe alledgeth the same words though more generally Luke 22.37 to aduertise his Disciples of the troubles that should fall vpon him before yet he was fallen into the hands of the wicked In which place of Isaiah it followeth also and he bare the sinne of many and prayed for the trespassers In the fift place therefore we haue at the crucifying of our Sauiour yea euen from the first fastening of him to the Crosse the last branch of that prophesie of Isaiah chap. 53. fulfilled in that he prayeth Father forgiue them they know not what they doe For so saith the Prophet in the last words of that chapter He prayed for the trespassers From the which prayer O how admirably doth the most pure and bright beames of most perfit patience meekenes in himselfe and of most perfit loue toward his whole Church shine forth Of this prayer therefore let vs stand here with great admiration to consider a while We haue to consider in this prayer first the petition and then the reason Concerning the petition we are first to weigh well the matter of it and then to whom it is directed and made The matter of the petition is forgiuenes a most singular benefite Yea that wherein principally consisteth our whole comfort and blessing according to Psal 32.1.2 and Rom 4.6.7.8 Our Sauiour maketh his prayer to God his heauenly father who onely hath power to forgiue sinnes who for his names sake is ready to forgiue sinners But this is specially to be obserued that our Sauiour calleth God father in such sense as no creature else can call him Father that is to say as being the essentiall and only begotten sonne of God very true God together with the Father But how then may some say doth he pray vnto his Father if he be one God with him Wee know that the sonne of God our Lord Iesus Christ is both God and man and so a Mediatour and in regard thereof inferiour to the Father as touching his humane nature He praieth therefore to God as hee is man and as a mediatour in mans nature but not simply as he is the second Person Neuertheles in that God is his Father euen in respect of his manhood vnited in one Person to the diuine
of God is in the ordering of this matter and all other most holy and reuerend And namely in this diuiding of the former sort of the garments by these souldiers and in their casting of lots vpon the seameâ—esse coate he vsed their couetous wanton affection practise to the fulfilling of that holy prophesie which was giuen forth by Dauid concerning this matter well neare 1000. years before it came to passe The which prophesie beside other things foretold coÌ„cerning the sufferings of our Sauiour as we haue seene is plainly extant in the 22. Ps verse 18. They part my garments among them and cast lots vpoÌ„ my vesture And all to this most graue comfortable end that euerie one that waited for the Messiah promised and all Christians also to this day might be confirmed from the euident fulfilling of this and all other prophesies giuen forth by the Spirit of God that this is the verie true Messiah without all lingering after any other THese things obserued concerning the first point which was the deuiding of the garments of our Sauiour before his face we come to the second that is to say the most louing and carefull remembrance which our Sauiour had of his Mother in this time of his bitter suffering vpon the Crosse as it followeth in the Euangelist Iohn vers 25.26.27 Question What is that which he writeth concerning so notable memorable a pointe Answere 25 His words are these Then stood by the Crosse of Iesus his Mother his Mothers sister Marie of Cleophas and Marie Magdalene 26 And when Iesus saw his Mother and the Disciple standing by whom hee loued hee said vnto his Mother Woman beholde thy Sonne 17 Then he said to the Disciple Behold thy Mother and from that houre the Disciple tooke her home vnto him ExplicatioÌ„ Here we haue a most excellent testimony of the perfect righteousnes of our Sauiour Christ aboue all exception in that together with the most patieÌ„t induring of the bitter griefe dolour of the Crosse vnder the burthen of our sinnes layd vpon his holy soule by the hand of his heauenly Father hee vpon the sight of his naturall Mother sheweth himselfe most kindlie naturally affected toward her to the breaking off of the extremitie of her sorrow wherewith her soule no doubt was pierced as with a sword in the beholding of this calamitie fallen vpon her most deare onely Sonne according to that which Simeon had told her by the Spirit of Prophesie 33. yeares before And in this declaration of his most kinde naturall affection he sheweth himselfe to haue a most tender care that shee should be comfortablie maintained in this latter parte of her life wherin she was now growing to be of good yeares therefore sheweth her whom he had appointed to be a speciall stay comfort vnto her as a most dutifull Sonne in stead of him directing her to Iohn for he is the Disciple described to be he whom Christ loued for so Iohn describeth himselfe of singular thankfulnes to Christ for the same his speciall affection toward him And theÌ„ he coÌ„mandeth Iohn to haue a dutifull care of her for his sake eueÌ„ as if she were his natural Mother Thus our Sauiour is vpoÌ„ the Crosse an eminent famous mirrour of all holy obedieÌ„ce to the first table also to the 2. of the righteous law of God by these two notable instances of Patience vnder the hand of his heauenly Father of loue to his natural Mother here on earth And thus also he sheweth himselfe to be a meete Person to offer vphimselfe to God a meete Sacrifice of Propitiation for our sinnes both against God and Man And herewithall likewise the singular wisedome of our Sauiour is to be diligently obserued of vs in the maner of his speaking to her in the whole order which he taketh in coÌ„mitting her to the care of his beloued Disciple For in that he calleth her Woman not Mother substituting Iohn as a Sonne in his stead vnto her and accordingly willeth her to transfer her Motherly affection toward him he giueth her to vnderstand that she is to bend her minde to conceiue of him far otherwise in these his sufferings then of her naturall Sonne that is that hereby he doth the office of an high Priest vnto God of a Sauiour of her all other of his elect that he was by these his ignominious sufferings to enter into his diuine glory to pÌ„oare a heaueÌ„ly maÌ„sion place for her togither with him These things no doubt would our Sauiour giue Marie to vnderstand now according to that she had learned professed of him long before euen while he was yet in her womb Lu 1.31 38. ver 46. c. that thus he might moderate rectifie all disorder or confusion of natural affection that might assaile her by occasion of his so rufull a spectacle as his hanging continuance vpon the Crosse must needs be in her naturall view This manner of the speach and order which our Sauiour tooke and vttered to his Mother on her behalfe at this time as also all other the like moderate mention made of her in the holie Scriptures as Iohn 2.4 Matth 12.48.49.50 Luke 11.27.28 Acts 1.14 is the rather to be well pondered and weighed of vs to the ende we may see the difference yea the contrarietie of the minde and will of our Sauiour Christ concerning his Mother and the doting of our superstitious and Idolatrous Papists in that against all order they ordaine the Mother of our Sauiour to be the coÌ„mander of her Sonne so pray to her c knowing no measure of estimation or honour no nor abstaining from any blasphemous derogation against our Sauiour to the ende they may fulfill their owne deluded fancie to the aduancing of her Neuerthelesse the most excellent vertues of the Virgine Marie the Mother of our Lord are not to be neglected of vs touching that measure of grace wherwith she was by the gift of God indued though not in all full perfection or without all sinne as they dreame And namely herein appeareth an excellent Spirit to be in her in that no discomfort of the outward calamitie of her Sonne could daunt her so that shee should not let him haue the comfort of her presence nor that shee should not declare her loue toward him yea and in that there was in her a seede of Hope concerning a blessed issue against all outward discomfort The like is to be obserued concerning the other two Maries the one the Sister or Kinswoman of the Virgin-Marie the other beeing Marie Magdalene who could not forget the great mercie of our Sauiour in that he cast seuen Diuells out of her So here are three Maries notable patternes for the imitation of all Christian women of what name soeuer they be to learne from them not to be ashamed of Christ no not of Christ crucified and so much the rather
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâ—me his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâ—ke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâ—mer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌ„gelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ„ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazâ—rus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌ„sider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâ—ing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâ—el as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌ„sider of the meaning of the words theÌ„selues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ— I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâ—s the word Spiâ—it vsed often as 1. Cor. 6.20 Act.
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are self-selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
God for euer and euer And therefore that knowing our selues to be once deliuered by our Sauiour wee doe thenceforth generally renounce all vngodlines and wicked lusts that is to say all our sinne and wickednes which our Sauiour suffered for on our behalfe This generall doctrine may profitably be illustrated by some particular sins which the sufferings and death of our Sauiour ought in speciall manner to moue vs to forsake Question Which therefore may some of them be Answer To speake more particularly the due meditation of the sufferings and death of our Sauiour must needes be as a most strong engine to make a notable battery yea to worke the ouerthrow of all pride and vaine glory and of the inordinate loue of the profits pleasures and honours of this world the which doe naturally and through the suggestions of the Diuel mightily rule and reigne in our wicked hearts ExplicatioÌ„ proofe They do soe indeed Yet the power and death of our Sauiour is more mighty in the hearts of true beleeuers to suppresse and destroy them then our own naturall corruption and the tentations of the diuell are to continue and vphold them in the strength of their dominion For who can be prowd of himselfe if hee doe duly bethinke himselfe after what manner it was necessary for the Sonne of God to abase himselfe for vs or else vile and wretched sinners that we are we must haue perished in the most base filth of our sinnes for euer And who louing Christ that died for him can immoderately affect the world and the things thereof when he seeth by daily experience that the world and all things therein are vnkindly aduersly bent against him Loue not the world therefore saith St. Iohn nor the things that are in the world c. 1. ep 2.15.16 Thus much for a taste of those euills which the meditation of the sufferings and death of our Sauiour doe call vs from Question NOw which are the good things which they moue vs vnto and call for at our hands Answer The due meditatioÌ„ of the sufferings death of our Sauiour teacheth requireth of vs not onely to denie vngodlines and worldly lustes as hath beene alreadie answered but also that we liue soberly and iustly and godly in this present world So in deede we reade Tit. 2. verses 11.12.13.14.15 For saith the Apostle the grace of God which bringeth saluation to all men hath appeared What grace Explication and proofe Euen the most free fauour mercie of God in giuing his onely Sonne our Lord Iesus Christ to the death for vs. This grace as the Apostle addeth teacheth vs not onely to denie vngodlines and worldly lustes but also that we should liue first soberly that is with good moderation touching the vse of those worldly blessings which God hath blessed vs withall secondly righteously that is in yeelding to all and euery one that which of right belongeth vnto them for the comfort of their life thirdly that wee should liue godlily that is with a religious and holy regard to obey and please God in all things specially in the duties of his diuine worship and spirituall seruice Looking as the Apostle addeth yet further for the blessed hope and appearing of the glory of the mighty God and of our Lord Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good works These things saith the Apostle teach and exhort and rebuke with all authoritie And that by good reason euen from this most weightie consideration of the death of the Sonne of God our Sauiour to redeeme vs. A learned Interpreter speaking of these three words of the Apostle Soberly iustly godly he moueth to the carefull regard of them in these two verses following in Latine Haec tria perpetuó meditare aduerbia Pauli Haec tria sint vitae regula sancta tuae The which we may english thus Three words of Saint Paul in minde see thou beare Sober iust godly lifes good rule they are For the proofe of the same duties belonging to the consideration of the sufferings death and blood-shed of our Sauiour vpon the crosse reade that notable exhortation of the Apostle Peter 1. Ep. chap. 1. ver 13. c. Wherefore gird vp the loines of your mindes and be sober c. As obedient children not fashioning your selues to the former lustes of your ignorance But as he which hath called you is holy so be ye holy in all manner of conuersation c. Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers But with the pretious blood of Christ as of a Lambe vndefiled and without spot c. And ver 2. of the same chapter as we should haue saide before thâ— faithfull are said to be elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through the obedience aâ—d sprinkling of the blood of Iesus Christ. And chap. 2. verses 24.25 Christ his owne selfe did beare our sinnes in his body on the tree that we being deliuered from sinne should liue in rightâ—ousnes c. And afterward againe chap. 4.1.2 Forasmuch then as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered iâ— the flesh hath ceased from sinne That he henceforth should liue as much time as remaineth in tâ—e flesh not after the lustes of men but after the will of God This care of pleasing God in leading a righteous and holy life is saide to be the end of our redemption Luke chap. 1. verses 74.75 And so wee reade also 1. Cor. 6.19.20 Know ye not that your body is the temple of the holy Ghost who is in you whom ye haue of God and ye are not your owne For ye aâ—e bought for a price therefore glorifie ye God in your body and in your Spirit for they are Gods But how shall we glorifie God if we lâ—ue in sinne Read also Ephes chap. 4.32 Be ye curteous one to another and tender hearted forgiuing one another euen as God for Christes sake forgaue you And chap. 5.1.2 Be ye therefore followers of God as deare children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of sweete smelling sauour to God Likewise Colos 3.12.13.14 And Phil. 2.1 c. Moreouer for our chearefull reuerend and zealous worshipping of God froÌ„ the force of this argument read Reuel ch 5.9 c. And Ps 22. from the 23. verse c. after a prophesie of the sufferings of our Sauiour Whereunto also may be referred all those propheticall exhortations in many Psalmes following one another from the 95. to the. 101. For all reioycing is grounded vpon this that our Lord Iesus Christ hath dyed for vs and by his death
or againe to the thrise repeated charge and direction of our Sauiour Now before all other things it shall be to speciall good end and purpose that wee consider diligently of that ende which our Sauiour propounded to himselfe First in his thrise propounded question and then in his thrise repeated charge and direction For this being knowne all things else will be easie and plaine Question What therefore was the purpose of our Sauiour herein Answer The purpose of our Sauiour in his thrise propounded question Simon the sonne of Iona louest thou me more then these c. it was to put Peter to an earnest triall and examination of the truth of his affection toward him And in his thrise repeated charge or direction feed my lambs c it was his purpose to giue him a certaine rule how he should both try to the peace of his owne conscience in the sight of God and also declare before the Church the truth of the same his loue And all this that he might be a common example for the admonition and instruction of the rest of the Disciples and of all other ministers of the word to the end of the world ExplicatioÌ„ This no doubt was the very purpose of our Sauiour in either part of his speech vnto him And so doth maister Beza well expound the same Simon fili-Ionae amas me verba sunt non sciscitantis itane seres habeat necne sed eum quem alloquebatur excitantis ad serio de ijs cogitandum eliciendum ex eius ore quae praesentibus condiscipulis inseruirent That is Simon sonne of Iona louest thou me They are words saith he not asking whether the thing be so or no but such as were to excite and stirre vp the partie to whom they were spoken to bethinke himselfe earnestly of them and that they might drawe from his mouth such things as might serue for the instruction of his fellowe-Disciples present with him The occasion whereof was as we may suppose more immediately euen that late and not so well aduised aduenture which he made in casting himselfe into the sea to swimme vnto our Sauiour before the rest could come by ship to land his zeale carrying him vpon a sodaine thereunto Yet not onely vpon that occasion but also as we haue good reason to thinke because our Sauiour would point him a little further back to consider of that ouer bold profession which he had made a little before his death that though all should be offended by him yet he would neuer be offended c. In the which his high confidence in himselfe he altogether deceiued himselfe as his thrise deniall might haue put himselfe in perfect remembrance of so that he ought to learne remember from thence neuer in any thing to presume or boast aboue that is meete as before he had done Neuerthelesse we must not thinke that our Sauiour putteth Peter to this examination and trial of his loue with a mind to vpbraid or shame him with the remembrance of his former fall of the which he did speedily and most earnestly repent him as is euident in the last ver of the same 26. ch of S. Math. Neither yet that he would altogether discredite reiect this late signification of his most feruent affection toward him which surely was nothing fained or hypocriticall but as was answered to put him to an earnest triall of the truth of his owne heart to his further comfort therein the which no doubt our Sauiour saw to be very necessary and also very profitable for him and for vs and for all his fellow disciples with him Question Why so Answer To the end that vpon the threefold sifting and trying of his heart and from his threefold protestation of his vnfained loue as in the sight of God whom he knew to be priuie to the worke of his owne grace therein he might haue the more comfortable assurance of the truth both of hiâ— former repentance touching his threefold deniall and also of his present purpose to cleaue more firmely and constantly to our Sauiour then he had done before ExplicatioÌ„ To this end in deede it was both very necessary and also very profitable to Peter and to vs also from his example For if hee had not beene notably confirmed against the guiltines of his former reuolt the diuell would haue had great aduantage to discourage him in time of tentation as if hee aboue all other had beene vnmeete to be an Apostles seeing he had so shamefully denied his Maister Like also as if Paul had not beene in like speciall manner called and assured the guiltinesse of his former persecuting of our Sauiour in his Saints which he often lamenteth it would haue beene an exceeding discouragement vnto him c. Neither are wee to doubt but that our Sauiour gaue Peter grace to make very good vse of it so long as he liued Yea and euen presently to see more clearely into the vnaduised hastines of his nature wherewithall his holy zeale was not a little mixed and stayned And this was the reason why he answereth not to the latter part of the question of our Sauiour but modestâ—y beareth the gentle rebuke which he gaue his owne conscience telling him that our Sauiour was as deare to the other Disciples and namely to Iohn his beloued disciple as euer he was to him And so in deede he might well thinke and acknowledge from his heart insomuch as that loue is not the greatest loue which is most earnest in a sodaine heate and then more speedily slaketh againe but that which being sound and true is also most constant and therewithall most wisely ordered c. In which respect there was better proofe of the loue of Iohn then there was of Peters loue before this time that our Sauiour put him to this triall and examination of it and before that Peter gaue this modest answere to him The which modestie of Peter in leauing the comparison and resting in the simple protestation of his owne vnfained loue how greatly so euer failing in due moderation caused our Sauiour also to let fall that part of his question and insisteth onely in the former for a further triall of that vnfained loue which hee professed himselfe to beare vnto him Moreouer let vs obserue in Peters three-fold profession and protestation of his loue and namely in that hee appealeth vnto our Sauiour as vnto him that knew his heart yea and with this amplification the last time that hee knew all things let vs I say obserue that he therein expresly acknowledgeth the Deitie of our Sauiour For it belongeth to God onely to know the heart and to be priuie to all things according to that in the Prophet Ieremy chap. 17.10 I the Lord search the heart and trie the reines And according to the protestation of the Apostle Paul 2. Cor. 11.31 God euen the Father of our Lord Iesus Christ which is blessed for euermore knoweth that I lie not
This therefore being by Peter attributed to our Sauiour as also the Euangelist Iohn saith cha 2.24.25 Iesus knewe them all and had no neede that any should testifie of man for he knew what was in man it proueth euidently the Godhead of our Sauiour For otherwise though these should haue ascribed thus much vnto him hee would neuer haue assumed and taken it vnto himselfe if he had not bene very God one with the Father But that we may returne to the words of our Sauiour in the first part of his first speech to Peter what is the reason why hee speaketh to him after this manner Simon of Iona meaning the sonne of Iona as it is expressed by our Sauiour Iohn 1.42 Thou art Simon th◠sonne of Iona and Math. 16. verse 17. Blessed art thou Simon the sonne of Iona c. Question What I say is the reason of this Answer As our Sauiour in his gracious wisedome wrought the like works after his resurrection that hee did before his death so hee vsed the like manner of speaking and euen the same words that he might the more clearely and familiarly assure his disciples that it was he and none other that was risen againe from the dead and presented himselfe vnto them Explication This was the reason of it in deede And it proceeded of the great grace and mercy of our Sauiour in tendering the weakenes of the faith of his Disciples yea the weakenes of vs all that there might be no cause of any scruple or doubt left And that it was so as you answere the comparison which was a while since made betweene the first calling of Peter Iames and Iohn Luc. 5. with the late confirmation of them to the execution of the duties of the same their calling to be fishers of men by a like miracle may giue to vnderstand Likewise it may appeare by his strange and sodaine comming to his disciples walking vpon the Sea before his death when they thought it had beene a Spirit compared with his sodaine and miraculous comming to them after his resurrection the dores being fast shut at what time they were likewise troubled with the same fearefull thought Thus we may perceiue that there was great likenes of his actions both before and after his resurrection And touching the likenes of his speeches if we call to minde that which we haue heard out of S. Luk chap. 24.44 it may serue well to that purpose These saith our Sauiour are the words which I spake vnto you while I was yet with you And for one speciall instance what neede we goe any further then to our present text For as our Sauiour at the first calling of Peter did giue him a tast of his diuine knowledge in that speaking to him being yet a meere stranger in all humane respects hee calleth him by his owne name and from the name of his father saying Thou art Simon the Sonne of Iona thou shalt be called Cephas which as the Euangelist Iohn addeth is by interpretation a stone so now when our Sauiour will confirme his calling vnto him hee speaketh in the like manner Simon the sonne of Iona c. And in the next part of his speech like as he had beene much before in describing himselfe to be the onely chiefe and vniuersall Shepheard of the Sheepe Iohn 10. so heere in this text he chargeth Peter to vse all diligence for his part to feed his sheep as a speciall fruite and confirmation of his loue to him But of this more anon In the meane season concerning this first part of the speech of our Sauiour to Peter are we to vnderstand it so spoken to Peter as it did properly belong to him and was of no vse to the rest of the disciples Question We may not thinke so but that our Sauiour at this time as at many other times did most prudently take the occasion from Peters infirmitie Answer to admonish all the rest of their dutie Explicatiō We are so to vnderstand our Sauiour in deede Yea not onely as minding to giue the Disciples present their admonition both Thomas and Iames and Iohn and the rest with them but also to instruct all ministers of the Gospell of Christ in their duty to the end of the world Yea and all Christians likewise in that all stand in like manner bound to loue our Sauiour Christ most dearely For loue is that which must carrie all through fire and water for Christ his sake and his Gospell No water can quench true loue neither can any fire consume and wast it But if there be not true loue burning in vs toward our Sauiour as a fruite of the faith and perswasion of his loue towards vs according to that of the Apostle Paul The loue of Christ constraineth vs 2. Cor. 5.14 then euery small thing whether profite or pleasure or feare and danger will either drawe or driue vs away from the profession and obedience of his most blessed name Wee haue all great neede therefore to remember the generall admonition of our Sauiour to all of vs answerable to this of Peter Hee that loueth Father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me c. Math. 10.37 c. The necessitie of which loue yea euen of this matchlesse loue due to our Sauiour hee amplifieth more vehemently Luc. 14.26 If any man come to mee and hate not his Father c. yea and his owne life also hee cannot be my disciple And whosoeuer beareth not his crosse and commeth after me hee cannot be my disciple Wee haue neede also to thinke often of that most zealous and worthie decree of the Apostle Paul 1. Corinth 16. If any man loue not the Lord Iesus Christ let him be had in execration c. For surely hee is in a cursed estate hee is euen a wretched person whosoeuer hee be that will not loue the most glorious sonne of God who left his glory after a sort and abased himselfe most lowe in our nature to beare our infirmities and to suffer the punishment due to our sinnes that we might be deliuered from eternall death and made partakers of eternall glory c. Nowe therefore seeing the loue of Christ yea a peerelesse loue toward him is so necessarily to be in euery Christian wee may iustly learne from this triall and examination which our Sauiour putteth Peter vnto that it is necessarie that euery one of vs should very earnestly trie and examine our selues whether his loue be in truth in vs or no. For verily if we doe not vppon earnest examining of our hearts in the sight of God finde it to be planted there his Spirit bearing witnesse with our spirits that it is so yea so that wee can comfortably appeale to the Lord our God and Sauiour himselfe as Peter did that hee knoweth that wee loue him otherwise I say it is certaine that there is no true loue
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
bodies sake which is the Church c. And more generally the Apostle Iohn affirmeth 1. Ep 3.16 that insomuch as our Sauiour hath laid down his life for vs therefore we ought also to lay downe our liues for the brethren And herein as the Apostle Peter saith we are partakers of Châ—ists sufferings 1. Ep 4.13 yea our Sauiour himselfe saith that he accounteth himselfe to suffer in and with all faithfull Christians whosoeuer shall suffer for his truths sake according to that rebuke wherewith the soule of persecuting Saule was pierced through Act 9.4 Saule Saule why doest thou persecute me In this part of imitatioÌ„ as wel as in the former it is meet indeed that the ministers of the word should be the first and principall according to the speech of our Sauiour directed to Peter Follow thou me Neuertheles it is also the dutie of euery one that is a Christian indeed in truth to account it his bounden dutie to put his life as it were in his hand to be willing to giue it for the testimony of Christ trusting in the grace of Christ that he will if need should so require strengthen him vnto it If we should not professe the name of Christ vnlesse onely so far as it might stand with our worldly profits and pleasures and but vpon condition we might enioy peace and friends c. as carnall Gospellers doe indent with God The proofe of his resurrection by his eight appearance what loue were this to God and our Sauiour This were no better then self-selfe-loue Nay it were worse For wee should herein goe about to make the will of God subiect to our will which were the most vnseemely and vnreasonable thing in all the world It were also in vaine yea rather a miserable thing for any to suffer for ill doing or for wicked heresie c. For such are no better then the diuels Martyres and such as shall be found like selfe-murderers guiltie of their own blood and most traiterous enemies to the glory of God But if wee shall professe the name of Christ and constantly obey his Gospel striuing lawfully whatsoeuer affliction and trouble ensue vpon it then behold as we doe coÌ„forme our selues in a right imitation of our Sauiour in afflictions so shall we be made comformable vnto him in his heauenly glory For so the Apostle saith Thou therefore suffer afflictions as a good souldier of Iesus Christ c. If we suffer we shall also raigne with him 2. Tim 2.3 12. Read also Rom 8.17.18 If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that wee suffer with him that we may be also glorified with him For I account that the afflâ—ctions of this present time are not worthy of the glory that shall be shewed vnto vs. And verses 28.29.30 Likewise 2. Cor 4.17.18 And 1. Peter 4 13. Reioyce in as much as ye are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce Thus much therefore of the speeches of our Sauiour directed more particularly vnto Peter in this his seuenth appearance though not for Peters admonition and instruction onely but also for the common instruction and warning of all as hath beene declared And so we conclud this whole appearance of our Sauiour with all his speeches and actions for this time beseeching God that as wee haue some good space of time continued in the laying open of these things which confirme the resurrection of our Sauiour so our harts may be more and more confirmed in the Article of our faith concerning the same For this is the generall vse and end both of all these appearances and also of those which are yet behind and of al the things done and spoken therein beside the particular vses which we haue seene in the handling of them And verily me think that we hearing that our Sauiour hath so often shewed himselfe to his Disciples working so many great works and continuing his speeches so gratiously vnto them but wee our selues must needes be put out of all doubt concerning the truth and certaintie of it together with them Now concerning the words of the Euangelist Iohn in the last two verses of this chap which are a general conclusion of the whole historie of the holy Gospel it shall not be amisse for vs to consider of them in a fewe wordes before we proceed to the other appearances mentioned by the other Euangelists and by the Apostle Paul as hath bin obserued before For they shall besides other instructions giue vs a good passage vnto them Rehearse his words therefore Question Which are they Answer 24. This is that Disciple saith S. Iohn who testifieth of these things and we know that his testimonie is true 25. Now there are also many other things which Iesus did the which if they should be written euery one I suppose the world would not containe the bookes that should be written Amen Explication Briefly concerning these words of the Euangelist we haue two things very religiously to consider of The first wee may cal a iustification of the vndoubted yea euen canonicall truth not onely of the history of the resurrection of our Sauiour Christ whereby we are assured of our iustification by him as we are afterward further to consider but also of the like certaintie of the truth of the whole history in such sort as it may iustly be reckoned in the catalogue of the holy Scriptures of God This iustification is double First from the holy testimony of the Euang. himselfe euen the Euang Iohn as the former description of himselfe compared with the present text doth euidently declare as hath bin obserued before The which Iohn as he was in especiall manner approued of Christ and sanctified to be a choise witnes to beare record of the word of God and of the testimony of Iesus Christ and of all things that he saw Reuel ch 1. v. 2. And verse 4. A brother and companion with other the faithfull seruants of God then liuing The proofe of his resurrection by his seuenth appearance in tribulation and in the kingdome and patience of Iesus Christ c. so hee is accordingly to be esteemâ—d acknowledged in the Church of God Secondly the iustification of this most holy Historie is made authenticall from the testimonie of many other faithfull Christians not onely Apostles but also many other of the which some were then liuing with the Euangelist Iohn Who no doubt knew the truth thereof by their eye and earewitnes partly by themselues and partly from those which did see and know the things contained therein Euen such brethren as the Euangelist maketh mention of as we heard euen now In which respect also hee speaking in our present text of his owne testimonie first in the singular number changeth his speech by by and saith in the person of many other beside himselfe And we knowe
his maiestie verse 16. of the same chap. For he was gloriously transfigured before thē Mat. 17 2. much rather then may it be said in respect of his sitting at the right hand of God that he hath receiued most high honour glory frō God But because the highest dignity and honour of person was not sufficient for our Sauiour so infinit was the loue of God toward him and his own worthines in himselfe therefore did he ioyne a like soueraignty of office with his excellency of person that his power might maintaine and vpholde his honour For potentia est custos vindex honoris according to that which we may further reade Eph. 1.20 21 20 21 22 23. God set Christ at his right hand in the heauenly places farre aboue all principalitie and power and might and dominion euery name that is named not in this world onely but also in that which is to come And he hath made all things subiect vnder his feete and hath appointed him ouer all things to bee the head to the Church which is his bodie euen the fulnesse of him that filleth all in all things And Philip. 2.9 God hath exalted him and giuen him a name aboue euery name And 1. Pet. 3.22 and Heb. 2.9 We see Iesus crowned with glorie and honor Indeed as the Apostle saith in the same place our Sauiour was made a litle inferiour to the Angells through the suffering of death yea in that the Son of God was made man it was a wonderfull humiliation which he stooped vnto But now on the contrarie the aduancement is so great that wee may say that man is after a sort made the most high God This most high and diuine soueraignty of our Sauiour in office ioyned with the most high dignity and honour of his Person consisteth partly in that power which hee hath from God ouer men and partly in that fauour which he hath with God for men as was answered But because these things are afterward to be considered more fully in the benefites and comforts belonging to the faith of this Article therefore wee will content our selues onely to haue made mention of them now In the meane season let vs first obserue this in a word that whereas the holy Scriptures teach vs that our Sauiour sitteth at the right hand of the Father in the heauens we are not to conceiue as though he were restrained from all motion of his bodie Though indeede it is all one with him now whether he doe continually sit or should be in continuall motion and bodily action or should be continually standing as Stephen saw him And the right hand of God is principally euery where in the most glorious heauens where the throne of his Maiesty is Neither is our Sauiour said to sit at the right hand of God so much by these words to note the situation as one would say of his bodie as that excellent estate degree wherein hee is according to that which was declared before Question Now therefore all these things duly considered and laid together What is briefly the meaning of all the words of this Article He sitteth at the right hand of God the Father almightie Answer This Article teacheth me euery true christian vndoubtedly to beleeue that the only begotten Sonne of God our glorious Lord Iesus Christ who after his death rose againe bodily from the dead is now in the same our humane nature not onely ascended bodily into heauen but also that he hath there receiued of the Father as a fruit declaration of his infinite loue toward him and as a fruit of his owne infinite merit and worthinesse in his sight all perfection of diuine power glorie and maiestie to the perfecting of all things belonging to his most high and eternall office of kingdome ouer all and o priesthood prophetship for the perfect saluation glorification of his Church euen in that he is the Sonne of man Explication and proofe It is verie true For herein is fully confirmed to our Sauiour Christ that which he himselfe had affirmed before his death Iohn 5.20 27. The Father loueth the Sonne and sheweth him all things whatsoeuer he himselfe doth and hee will shew him greater workes then these that ye should meruaile c. And he hath giuen him power also to execute iudgement in that he is the sonne of man And that also is herein fulfilled which he said a little before his ascension Matth. 28.18 All power is giuen me in heauen and in earth And that which hee praied Iohn 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee as thou hast giuen him power ouer all flesh that he should giue eternall life to all them whom thou hast giuen vnto him And verse 5. Glorifie me thou Father with thine owne selfe with the glorie which I ha◠with thee before the world was In the which glorie of the Father he shall come at the last day Matth. 16.27 And chap. 25.31 And Luke 21.27 with power and great glorie THus from the meaning of the Article we come to the promise Question Haue we therefore any promise that our Sauiour Christ should be seated at the right hand of God the Father for our benefit Answer The prophesie in the 110. Psalme verse 1. containeth a promise in it saying The Lord saide to my Lord sit thou at my right hand till I make thine enemies thy foote stoole Explication and proofe It is true For the conquest of our Sauiour promised to him was also to the benefit of the Church as the same Psalme doth plainely declare But because the promise will further appeare from all the effects thereof in the most comfortable fruits and benefites The Comforts which the sitting of our Sauiour at the right hand of God hath brought vnto the Church therefore wee will abruptly breake off from the promise and haste vnto them Qu. Which are those most comfortable fruits and benefits An. To speake as the truth is generally by this most high exaltation of our Sauiour Christ in our humane nature all the fruits how manie and how great soeuer wee receiue by him euen from his verie incarnation and first comming into the world to his ascension vp into heauen to wit redemption iustification sanctification saluation and whatsoeuer else beside they are all most perfectly warranted and sealed vp vnto vs and to euery true christian beleeuer yea euen to the poorest and basest of those which doe truly beleeue in his name It is very true according as that one place of the Apostle Saint Paul Rom. 8.29 30 c. Explicatiō proofe euen to the end of the chapter may aboundantly proue and declare For albeit as we must acknowledge he deduceth and deriveth our saluation from the very first and supreame cause of i◠that is to say from the most sacred and eternall election and high counsell of God yet he proceedeth to make the most low humiliation of our
warres see that ye be not troubled for all these things must come to passe but the end is not yet 7 For Nation shall rise against Nation and realme against realme and there shal be pestilence and famine and earthquakes in diuers places 8 All these are but the beginning of trouble to wit in comparison of those that should be in the time of the siege of Ierusalem and at the end of the world 9 Then shall they deliuer you vp to be afflicted and they shall kill you and yee shal be hated of all Nations for my names sake 10 And theÌ„ shal many be offended they shal betray one another hate one another 11 And many false Prophets shall arise and deceiue many 12 And because iniquitie shal be increased the loue of many shal be colde 13 But he that indureth to the end he shall be saued 14 And this Gospel of the kingdome shal be preached through the whole world for a witnesse to all Nations and then shall the end come Ex. Here we see that the disciples of our Sauiour propound vnto him a double question And we haue also in these words the answer of our Sauiour something more generally to both as I take it as was said before Bu before we come to the words of the present text it shall be good for vs to consider of the occasion which the disciples took to ask these questions That is euident froÌ„ the latter end of the former chapter where our Sauiour after he had vehemently reproued the sins of the Scribes Pharisies with theÌ„ those that were willingly misled by them he foretelleth threatneth the desolation of Ierusalem Behold saith our Sauiour your habitation shal be left vnto you desolate According also to that which he had said before Luke 19.41 c. Herevpon the disciples instead that they should froÌ„ the most graue sermon of our Sauiour Christ euen grieuing at the contempt done by the rulers against their Lord Master our Lord Sauiour haue held their hearts in the meditation of the hainousnes of sin in the sight of god froÌ„ the coÌ„sideration of his heauy iudgements denounced against it yea so that for the sinnes of the people he would not spare his own citie nor the holy place of his worship they assoone as they came out of the temple do very childishly cast their eies vpoÌ„ the goodly building of it partly pittying to think of the ruine threatned partly imagining as was said that the world should as soon be at an end as IerusaleÌ„ should be destroied And according to their own fond conceit in which they pleased theÌ„selues their senses as if they had neuer seen the temple before one among the rest as Mark writeth ch 13.1 also the other consenting with him would haue induced our Sauiour to turn back to behold the building as they did But our Sauiour doth earnestly rebuke them as the Euangelist Luke maketh this point most plaine chap. 21.6 saying Are these the things that ye looke vpon For so he might very iustly doe specially at this time when they so crossed his doctrine though simply in it selfe it was not a thing meerely vnlawfull to behold the beautie of so goodly a building as the Temple was And therewithall our Sauâ—our doth in the like earnestnesse iustifie and confirme that which hee had before affirmed saying vnto them See yee not all these things Verily I say vnto you there shall not be here left a stone vpon a stone that shall not bee cast downe And that also very iustly because the wicked rulers people of Ierusalem had profaned the worship Temple of God making it of a house of praier a den of theeues because they refused to submit theÌ„selues to the Lord of the Temple c. It is no other thing then that which God hath threatned Ier. 18.9 10. And thus we see what was the occasion whereby the Disciples were moued to ask our Sauiour the double question before mentioned partly because our Sauiour had threatned the destruction of Ierusalem and partly because after they were reproued confirmed against their negligent doubting and gaue heedfull credit to the word of our Sauiour wherein they are to be commended they did therewithall now forthwith imagine of their own heads that the end of the world which our Sauiour had spoken of diuers times before should be at the same time as though the Temple ceremonies thereof were appointed to continue as long as the world should last For this cause foure of them to wit Peter and Iames and Iohn and Andrew as S. Marke reporteth came to our Sauiour then sitting vpon the mount of Oliues and asked him secretly saying Tell vs when these things shall be and what shall be the signe when all these things shall be fulfilled But Matthew maketh the matter more full and plaine reporting their demand or intreatie as was rehearsed thus Tel vs when these things shal be and what signes shal be of thy comming and of the end of the world And Luke recordeth it interrogatiuely Master when shal these things be Thus much for the questions Now let vs come to the answer of our Sauiour wherein this first of all may well be obserued of vs that our Sauiour doth not satisfie their curious desire which was onely to know the time as one would say historically as if all troubles were now ouer and that they should forthwith without any fight obtaine the victory like as all of vs would gladly goe to heauen with as much ease and pleasure as might be but our Sauiour as I was about to say doeth not in his answer somuch respect the intent of his disciples as to teach them those things where of it was necessary that they should be admonished in respect of the diuers tentations and dangers which belonged to the same Our Sauiour therefore instead of making them a direct answer giueth his Disciples warning and in them vs and his whole Church to take diligent heede against these great and perillous dangers before that time shall come First that we be not peruerted in our mindes by any false Christ or false Prophet Secondly that we be not discouraged in our hearts by any outward feares and troubles common in the world or by any persecutions more proper to the Church of God Thirdly that we be not offended or caused to stumble either at the falling away of false brethren or at the declining and fainting of the weake But that contrariwise we remaine faithfull and constant in a zealous profession and obedience of the truth euen to the end And herevnto our Sauiour gaue both his Disciples and vs and the whole Church these three singular incouragements First that he will be most gratiously present and assistant by his most holy and comfortable Spirit in the most grieuous afflictions of all such as will continue faithfull vnto him Secondly that they shall be assuredly eternally saued in
herevnto Answer First of all it hath beene declared that it is the dutie of euery faithful Christian to comfort themselues And one to comfort another in the expectation of the comming of our Sauiour to iudgement to goe on forward in the profession and obedience of his name and Gospel against all grieuances and discomforts whatsoeuer and namely against all sinister iudgements that any doe giue forth or conceiue against vs while we be sure that we walke with a right foote in the way of the Gospel And secondly we are to stir vp our hearts to a longing louing desire and that also euen with a patient waiting after this gratious appearance of our Lord Iesus Christ to the righting of all wrongs and to the establishing of all righteousnesse and iudgement in his euerlasting kingdome ExplicatioÌ„ proofe That we are to comfort our selues in the assured expectation of the comming of our Sauiour to his last iudgment it may be perceiued of vs from that incouragement and exhortation which he himselfe gaue to his Disciples that they should look vp lift vp their heads as we saw before And that we should one of vs comfort incourage another it is euident froÌ„ that aduise which the Apostle Paul gaue to the Thessalonians 1. Ep. ch 4.18 The Lord himselfe shal descend from heauen c Wherefore comfort your selues one another with these words And further that we are from hence to comfort our selues against the sinister judgments of men while we walk vprightly in our callings before the Lord it may appeâ—r froÌ„ the exaÌ„ple of the same Apostle in his own practise 1. Cor. 4.3 4. As touching me I passe very little to be iudged of ye or of mans iudgmeÌ„t no I iudge not mine own self For I know nothing by my self yet am I not thereby iustified but he that iudgeth me is the Lord Neuerthelesse we must not so vnderstand these words of the holy Apostle as though he did simply condemne all Iudgments of men after the manner of wilfull inordinate or hauty persons who care not what any man think of theÌ„ though they walk in offensiue waies No nothing so But his meaning is that he doth principally seek to approue himself in keeping saith a good coÌ„scieÌ„ce in the sight of God wherby he was so guided that he could not easily giue any iust occasioÌ„ of any great offence in his conuersatioÌ„ toward meÌ„ And verily of all courts and assises whether ciuill or Ecclesiasticall we haue all of vs most neede to be chiefly carefull what shall at this last iudgement be either alowed or disalowed before the iudgement seate of our Sauiour Christ For if happily wee shall keepe so good a course that wee shall be approued then it mattereth not who in the meane while haue iudged and condemned vs. And as touching those that shall be then disalowed and reiected what shall it benefit them though they haue preuailed in all other courts so as euery man hath fallen before them The consideration of the righteous iudgement of God euen here in this world hath ground of much comfort as we may see by the practise of the seruants of God who haue from the vniust sentences of men prouoked to him as to the onely iust Iudge as Psal 4.1 and Psal 7. And Psal 26.1 and 35.1 c. 7. Reade also Iob chap. 19. verses 22 23 24 25 26 27. The reason is because he is the God of iudgement he to whom all iudgement doth coÌ„tinually belong For as we reade Psal 94. He that planted the eare shall not he heare c. yea as Abraham pleadeth rightly Shall not the Iudge of all the world doe right But the full comfort dependeth vpon this finall iudgement that now we speake of Now secondly that we are to haue a louing longing desire with a patient waiting for this fin all iudgement and appearing of our Sauiour it may appeare vnto vs in that the Apostles doe describe the children of God by these properties First that they loue the appearing of our Sauiour 2. Tim. 2.8 Secondly that they long after it Reuel 22.17 and verse 20. Reade also Song of Songs chap. 2.16 17. and chap. 8. the last verse as Tremellius and Iunius doe translate and interpret those words Accurre c. And thirdly Luk 12.27 and Matth. 24.46 they are pronounced Blessed that doe duly waite for it For the which propertie of waiting see also 1. Cor. 1.7 Philipp 3.20 Tit. 2.13 And alwaies remember that watching must bee euermore a companion of waiting But of this more anone For to the end that we may haue this louing and longing desire after the comming of our Sauiour Christ with the comfort of a good conscience diuers other duties are necessarie as hath beene declared in our course of ministerie and preaching concerning this Article Question Now therefore which are they Answer To the end we may comfortably looke for the comming of our Sauiour to iudgment the due meditation of it must moue vs First to the leauing and forsaking of all our sinnes and the inordinate loue of this vaine transitorie world with the fickle pleasures profits and cares thereof with godly sorrow for all the sinnes and folies which we haue committed through the abuse of Gods long sufferance and patience toward vs. Secondly to the carefull watching against all sinne and vanity of heart and life with all the tentations thereof for all time to come Thirdly it must moue vs to the diligent studie and constant endeauour to minde and practise all good and godly duties in the religious feare of God and namely of the duties of loue and mercie in the relieuing and succouring of poore distressed and succourlesse Christians and of pitie and compassion ouer poore sinners in vsing all good meanes such as are holy reproofes instructions counsells perswasions and prayers to God if by any meanes they might with our selues specially those that belong vnto vs happily escape the fearefull damnation and be blessed partakers of the saluation of that great day Fourthly it must moue vs to patience in all present sufferings yea euen with ioyfulnesse in the thought and meditation thereof Fiftly it must restraine vs from all false or rash and vncharitable iudgement against any Finally the meditation of the last iudgement must admonish and confirme vs to hold fast the holy fellowship and communion of Saintes among the rest of the faithfull seruants of God Explication It is very true O therefore that it would please the Lord our God and heauenly Father so to open the eies of our minds to touch our hearts by the singer of his holie Spirit euen for our Lord Iesus Christ sake that we might once throughly beholde consider the terrour of that day which shall assuredly befull the wicked on the contrarie what that vnpeakeable ioye glorie is which our Sauiour Christ the Lord of life glory will giue to all that belong vnto him For
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
who I say duly considereth these things but he must haue his minde greatly incouraged to looke for all grace and comfort from him And the rather because wee are certified by himselfe in his holy Scriptures that he is minded to dwell wth vs and in vs as in the Temple of God Euery particular consideration may well bring with it a speciall and seuerall comfort that he will make vs wise that he will leade vs into all truth sanctifie reuiue quicken and leade vs vnto euerlasting life in his due time Yea so that though wee should for the present finde our selues very ignorant vnholy weake in faith fainting in hope destitute of all grace and euen as it were in the darke shadow of death yet wee may conceiue good hope that wee shall be inlightened with knowledge washed from filthines fined from drosse cheared in heart and made bold against all tentations and enemies of our spirituall ioy and peace Thus comfortable yea infinitely aboue that I can expresse may the comfort of beliefe in the holy Ghost be and that not onely in respect of priuate persons but also of whole Churches in so much as by him they are gathered to Christ and by his comfort multiplied and increased from day to day according to the testimonie of Saint Luke Act. 9.31 and Ephes 2 20.21.22 Question HEtherto therefore of the vse of this Article for the comfort of faith It followeth now that we are to inquire into the vse of it touching the obedience of faith What say you to this point Answer As this Article sheweth vs by whom alone all holy and spirituall comfort is immediatlie wrought sealed vp in our hearts so it doth in special manner require that all holy and spiritual fruits of obedience be most willingly chearfully constantly yeelded vnto him Beliefe in God the holy Ghost Question There is good equity in it in deede The Duties Which therfore ought those holy fruites to be At the least which are some of the principall of them For to rehearse them all we were not able at this one time Answer First our faith in God the holy Ghost who is the onely immediate worker of all grace and comfort in our hearts requireth that we vnfainedly acknowledge our owne miserable nakednes and pouertie of soule and spirit and that wee are alltogether carnall and corrupt in our selues neither to haue any power to attaine to any holy grace or true comfort of our selues but that all spirituall riches and inward beautie or ornament of grace with all sound consolation doth proceed to vs immediatly froÌ„ his gratious working alone Secondly it is for the same cause our dutie to giue most willing ioyous and reuerend entertainment vnto him as to our most welcome guest or rather as to the most honourable Lord and gouernour of the house whensoeuer he shall by his holy word or anie other meanes knocke at the dore of our hearts Thirdly it is our like bounden dutie to take most diligent heed lest after we haue giuen him entertainment wee doe at any time grieue him by any vnkinde and vnseemely dealing but contrariwise that we doe by all meanes procure as much as lyeth in vs that he may take good contentment and pleasure to abide for euer with vs. Fourthly it is to the same end and purpose our dutie to follow his blessed regiment and direction in all things and chiefly in the holie matters of Gods diuine worship according to the instructions and commandements of the word of God which hee himselfe hath set forth vnto vs. Finallie as was answered in the beginning all and euery one of the same spirituall duties of diuine worship honour they are of most bounden dutie to be yeelded and performed to the holie Ghost as well as to the Father and to the Sonne to wit faith loue reuerence prayer thanks-giuing and such like ExplicatioÌ„ proofe For the first of these points and to induce our hearts to the performance of the dutie there specified read Matth 5.3 Wher our Sauiour Christ beginneth that his large excellent Sermon vpon the mount with this asseueration that the poore in Spirit are assuredly blessed and that the kingdome of God is theirs But on the contrarie it is as certainely affirmed in the holie scriptures that God resisteth the prowde in Spirit And Reuel 3.17 the holy Ghost sharply reproueth the Church of Laodicea for that ouer-prowd conceite which it had of it selfe Whervpon it is euident that we cannot trulie beleeue in the holy Ghost so by faith haue him dwelling in vs vnles we be humble in our selues and doe acknowledge that nullitie of goodnes that is of our selues in our owne wicked nature For the second pointe read in the same 3. chapt of the Reuel verse 20. Behold I stand at the dore and knock if any man heare my voice open the dore I will come in vnto him and I will sup with him and be with me To him that ouercommeth c. Our Sauiour by his holy Spirit commeth as a Prince to the poore mans house bringing all his furniture and prouision with him not onely for necessitie but also for delicacie as it were hangings plate iewells and all kinde of spirituall delights and dainties And shall we not thinke it our parte to giue his holy Spirit most reuerend and ioyfull entertainment For the third point read Eph 4.30 Grieue not the holie Spirit of God by whom yee are sealed to the day of redemption A deede of gift or anie other euidence of writing is ratified when it is once sealed and so are wee as belonging to the Lord by the impression of his most holie and heauenlie Spirit Yea so firmelie that none can disable our title if wee our selues doe not cancell it Nowe therfore to the end we may not breake off or deface this blessed seale of God let vs haue tender and charie regard of that which the Apostle saith Grieue not the Spirit of God Yea let vs diligentlie obserue that which he saith to the same ende both in the wordes going before and also following after wherin he sheweth wherwith the holy Ghost is grieued namely by corrupt communication by bitternes c by idolatrie euery other kinde of sinne Iâ—st therefore is the reproofe which Peter giueth Ananias and his wife Act Beliefe in God the holie Ghost 5. verses 3.9 And that also which Stephen giueth the wicked rulers of the Iewes chap 7. verse 51. Read also Heb 3.7 8.9.10 Such vnkind dealing with the holy Ghost is the most vnworthy and greatest indignitie that may be Wherefore let vs on the contrarie considering that the holy Spirit of God vouchsafeth of his infinite mercie to be our nearest and in-most friend let vs I say esteeme of him and vse him alwaies as the most honourable dearest and best welcome friend vnto vs infinitely aboue all other The acceptable fruites of the Spirit are reckoned to be of three sorts Ephes
the continuall and as we may say essentiall exercises of a true and liuely faith And all that you haue answered standeth with uery good reason to the ende we may alwaies keepe our soules in true humilitie vnder the holy hand of God and in greater watchfulnes against sinne and in greater thankfulnes to God in the continuall remembrance of his most gratious mercy toward vs herein And let vs marke this specially well that we doe not say that wee must continually pray for forgiuenes of sins past as well as of sinnes present as though we were to be in continuall doubt of the forgiuenes of them but to this ende that by the renuing of our praiers we may grow more and more assured that they are forgiuen Like as wee doe pray continually that the kingdome of God may come that is that it may more and more come though we know that God doth alreadie in some measure rule and raigne in vs by his word and holy Spirit and so in the first and third Petitions of the Lords Praier But that we may make all things as cleare as wee can touching this point yet one thing more and that is this Insomuch as God of his most aboundant grace forgiueth the sinnes of his children most freely perfitly for his Sonne our Lord Iesus Christes sake and so are we vndoubtedly to beleeue how coÌ„meth it then to passe that the faithfull doe suffer afflictions all their life long and that they die at the last Question as well as other men Can it be thought therefore that God doth perfitly forgiue sinne for our Sauiours sake seeing it seemeth that he retaineth the punishment still Answer God neither sendeth death nor any affliction at all vpon his children as punishments for any satisfaction touching the guiltines of sinne for the which our Sauiour Christ hath by his sufferings and death perfitly satisfied the iustice and wrath of God but onely of his fatherly goodnes he chastiseth them to very gratious ends and namely to send them to Christ and to further them in the way of their saluation So it is in deed 1. Booke page 234. c. to page 248. â— 2. Booke pâ—ges 295. 2â—â— And page 304. as it hath beene more fully laid open in the doctrine of Gods Fatherly Prouidence ExplicatioÌ„ proofe For all the afflictions or punishments for sinne call them what ye will which God laieth vpon his children to whom he forgiueth sinnes they are appointed and sanctified of God to further their repentance to exercise their faith and patience to nourish the reuerend feare of God in their hearts to make them more watchfull against sinne to bring them out of loue with this sinfull world to stirre them vp to a greater longing after the kingdome of heauen and to other such like gratious ends and purposes all which cannot proceede from any other cause then from the fatherly loue of God toward them And therefore they must needes be of another nature then those plagues and punishments are which God casteth vpon the wicked Yea the very nature of death is changed to the godly in that it onely setteth the soule free from a sinfull and corruptible body that it may mount vp to the kingdome of heauen and there be perfited among the soules of the faithfull departed before And touching their bodies also though they descend to the earth yet their very putrifying is but a preparation and as one would say a sowing of them against the day of the glorious resurrection which shall be as the day of a most ioyfull haruest to all the faithfull children of God These thinges thus inserted by the way let vs nowe returne to the second branch of the duties touching thankfulnes due to God for this so inestimable a benefit of the forgiuenes of sinnes For the proofe whereof see the example and practise of Dauid Psal 103.1.2.3 c. See also the example practise of Paul 1. Tim. 1.12.13 And Rom. 7.24.25 who in either place giueth great glory praise to God in this behalfe And that also by good reason For seeing it belongeth to God onely to forgiue sinnes therefore also doth the glory of forgiuenes belong to his diuine Maiestie For the third branch read Psal 116.1 c. I loue the Lord because he hath heard my voice and my praiers c. And Luk 7.47 c. She loued much saith our Sauiour concerning the sinfull woman there mentioned because many sinnes are forgiuen her For the fourth branch read Psal 13â— 4 Mercy is with the Lord that hee may be feared And Iohn 5.14 Behold thou art made whole saith our Sauiour to the sick man whom he had healed sinne no more lest a worse thing come vnto thee Read also 1. Cor. 6.15 And Iohn 1. Ep. ch 2.1 My babes these things I write vnto you that ye sinne not c. What things Euen this that the blood of Christ cleanseth vs from sinne c. as wee read in the former chapter And Ezek. 16.63 the vse of Gods mercy to Israel is noted to be this that the people might remember their sinnes and be ashamed c. The contrary neglect of Gods mercy is vehemently reproued Ier. 2.19.20 in these words The danger of not beleeuing this article Thine owne wickednes saith the Lord by his holy Prophet shall correct thee c. For of olde time I haue broken thy yoake and burst thy bonds and thou saiedst I will no more transgresse but like an harlot thou runnest about vpoÌ„ all high hilles vnder all greene trees c. Read also Ezek. ch 33.13 It is a most vnworthy absurd thing that any should so abuse the mercy of God in forgiuing them many great sinnes that they should thereby be the more licentious and bold to coÌ„mit sinne This doubtlesse is such a wickednes as God cannot but seuerely punish as the Apostle Iude doth vehemently denounce against such as turne the grace of our God into wantonnes For the fift branch read Luk. 6.36 Be ye mercifull saith our Sauiour as your Father is mercifull Ephes 4.32 Be ye curteous one to another saith the Apostle of our Sauiour and tender hearted forgiuing one the other euen as God for Christes sake forgaue you And Colos 3.13 Forbearing one another and forgiuing one another if any man haue a quarrel to another euen as Christ forgaue you euen so doe yee To speak generally Repentance is vsually in the holy Scripture ioined with Faith when forgiuenes of sinnes is promised or offered to poore sinners Neither doth our Sauiour Christ giue the one without the other Whereof also our Baptisme is iointly a signe and seale Act. 2.38 and cha 3.19 and cha 5.31 And Rom. 6.1 c. God forbid saith S. Paul that we should sinne that grace may abound Nay rather by how much God is more loth to punish vs yea rather more ready to forgiue vs as hee is by so much doe wee stand the more straitly bound
is chieflie to be respected in the practise of the offices and duties of loue and kindenesse The Danger of not belieuing let vs call to remembrance the wise aduertisement of the Apostle Gall 6.10 c. As for the fifte which is the last branch of this Answere wee haue partelie seene the ground and proofe of it in one pointe of the former answere and wee shall haue further occasion to set downe more to this purpose in the doctrine and vse of Gods holie Prouidence and therefore wee will here by reference to other places passe it ouer for this time Thus much therfore shall for the present suffice concerning the duties belonging to God in that of his great mercie hee vouchsafeth to be our Father NOwe for the full conclusion of this pointe of our Faith according to the order of our examining the doctrine and vse of it what is the danger of not beleeuing in this first Person of the most blessed Trinitie the naturall Father of our Lorde Iesus Christ and in him our Father through the adoption and Couenant of his most free grace and fauour Question What I say is the danger of not beleeuing in him to bee so and of not obeying him as his duetifull and obedient children Answere All such are hetherto the base-borne of this worlde They lye yet in the filth of their sinnes They are the seede of the Serpen◠euen the children of the Diuell and so consequently the children of Gods wrath and of euerlasting miserie and condemnation They are not to be reputed among the honourable Off-spring of God nor to haue any parte or portion with the children of God in their spirituall inheritance or heauenly preferment and dignitie Explicatiō and proofe It is verie true For by faith onely we haue assurance that wee are the children of God as Iohn chapt 1.12 before alledged And likewise Gal 3.26 Yee are the Sonnes of God by faith in Christ Iesus And Acts 15.9 By faith our hearts are purified And Acts 26.18 It is faith whereby wee are deliuered from the power of Satan Whereby also wee ouercome the world 1. Iohn 5.45 and whereby wee are still preserued against the power and rage of the Diuell 1. Pet. 5.9 Finallie faith is that wherby wee attaine to euerlasting saluation Ephes 2. By grace are ye saued through faith and that not of your selues it is the gift of God Wherefore it cannot bee but as it was alledged a little before out of the 8. chapt of Iohn verse 42. c. and 1. Epis 3.8 and as we may perceiue furthermore by that which wee read Act 13.10 and Ephes chap 2.2 that all such as bee without faith in God the Father are hetherto in the state of the children of the Diuell They may iustlie say to corruption Thou arte my Father and to the worme thou art my mother and my sister as we read in the book of Iob ch 17.14 But not as Iob who by faith ouercame this feare as wee haue seene before from the 19. chap of his booke in so much that he knew that his redeemer liued c But so farre from all conceite of true comfort in affliction that euery former punishment may be vnto them a forerunner of a farre more heauie and terrible wrath shortly to follow and the feare of death it selfe may iustlie be most horrible to them as beeing the very mouth of hell to swallow them vp into the gulfe of euerlasting and most woefull destruction And that they haue no portion with the children of God read Gal 4.30 The sonne of the seruant shall not be heire with the sonne of the free woman According to that also which the Apostle Peter saith to Simon the sorcerer Acts. 8.21 Thou hast no parte nor fellowship in this busines c. To conclude Touching this Article albeeit as is obserued by some of the learned no heretick either old or newe haue euer denied God to be a Father personally subsisting in himselfe Yea and the heathen also haue declared by their writings that they haue acknowledged God to be a Father Neuertheles in so much as manie of the same heretikes which seeme to acknowledge the person of the Father doe as is afterward more fully to be considered of vs denie the eternall person of the Sonne in respect of whom and his Eternall Deitie God is naturallie and chiefelie The groūd of it yea onely and properlie a Father and likewise Almightie insomuch as the Heathen haue for the most part esteemed God a Father onely as a fountaine or autor of goodnesse towardes his creatures Yea to speake of the chiefe of them in so much as they haue for anie thing wee can perceiue by their writings onely some darke conceit of the Deitie of the Sonne either by tradition from the first Fathers or Patriarches in the church of God before the dispersion of the Nations or by conference with some true worshippers of God in latter times or by reading some of their writings but neuer apprehended God as a Father to his elect children according to his free couenant of Grace made in his eternall Sonne in regard of his mediatorship by taking the nature of man c for this hath allwaies ben a secret trulie knowne and acknowledged onely in the true Church of God as that wherin standeth the very marrow as we may say life of faith Vpon all these considerations I say wee may boldlie conclude that neither the one nor the other haue beleeued God to be a Father according to the true sense of this Article and therfore also that they could not haue the true comforte and benefit which belongeth therevnto The same in effect may we affirme of all Idolatrous and obstinate Papists who though in words they goe further and acknowledge God a Father in respect of the eternall Sonne incarnate yet doe they not worship the Father in the Sonne spirituallie and in truth For herein they are within the compasse of the Idolaters of Israell of whom the Lord himselfe speaketh shame and refuseth to be their father because they set vp Idolls vnto him as we read Ier chapt 2. verses 26.27.28 As the thiefe is ashamed when hee is found saith the Lorde by his Prophet so is the house of Israell ashamed hee sheweth how it was or at the least how it ought to haue beene with them they their Kings their Princes and their Priestes and their Prophets Saying to a tree thou arte my father and to a stone thou hast begotten mee For they haue turned their backe vnto me and not their face but in the time of their trouble they will say Arise thou and help vs. But where are thy Gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according to the number of thy Cities are thy Gods ô Iuda Wherefore will yee pleade with me yee all haue rebelled against mee saith the Lorde Thus farre of our true